LESSON I THE ASTRAL SENSES The skeptical person who
"believes only the evidence of his senses." The man who has much to
say about "horse sense." "Common Sense" versus Uncommon
Senses. The ordinary five senses are not the only senses. The ordinary senses
are not as infallible as many think them. Illusions of the five physical
senses. What is back of the organs of physical sense. All senses an evolution
of the sense of feeling. How the mind receives the report of the senses. The
Real Knower behind the senses. What the unfolding of new senses means to man.
The super-physical senses. The Astral Senses. Man has seven physical senses,
instead of merely five. Each physical sense has its astral sense counterpart.
What the astral senses are. Sensing on the astral plane. How the mind functions
on the astral plane, by means of the astral senses. The unfolding of the Astral
Senses opens up a new world of experience to man.

LESSON II TELEPATHY vs. CLAIRVOYANCE The two extra physical
senses of man. The extra sense of "the presence of other living
things." The "telepathic sense." How man may sense the presence
of other living things apart from the operation of his ordinary five physical
senses. This power is strongly developed in savages and barbarians, but has
become atrophied in most civilized men, by continued disuse. It is now vestigal
in civilized man, but may be developed by practice. Animals have this extra
sense highly developed, and it plays a very important part in their protection
from enemies; their capture of prey, etc. The strange actions of dogs, horses,
etc., explained. How the geese saved Rome
by reason of this sense. All hunters have experienced evidences of the
existence of this sense on the part of animals. The physical telepathic sense.
How it operates. Interesting instances of its possession by animals, and savage
tribes. Women possess it strongly. The distinction between this form of
thought-transference and clairvoyance.

LESSON III TELEPATHY EXPLAINED What "telepathy"
means. The mental process by which one "knows at a distance." The
sending and receiving of waves and currents of thought and feeling. Thought
vibrations, and how they are caused. The part played by the cerebrum,
cerebellum, and medulla oblongata--the three brains of man. The part played by
the solar plexus and other great nervous centres. How thought messages are
received. How states of emotional excitement are transmitted to others. The
Pineal Gland: what it is, and what it does. The important part it plays in
telepathy and thought-transference. Mental atmospheres. Psychic atmospheres of
audiences, towns, houses, stores, etc. Why you are not affected by all thought
vibrations in equal measure and strength. How thought vibrations are
neutralized. Affinities and repulsions between different thought vibrations.
Interesting facts concerning telepathy. Scientific explanations of telepathy.

LESSON IV SCIENTIFIC TELEPATHY The important investigations
of the Society for Psychical Research. True telepathy and pseudo-telepathy; how
they are distinguished by scientists. Strict tests imposed in investigations.
The celebrated "Creery Experiments," and how they were conducted. The
elaboration of the "guessing" game. Seventeen cards chosen right, in straight
succession. Precautions against fraud or collusion. Two hundred and ten
successes out of a possible three hundred and eighty-two. Science pronounces
the results as entirely beyond the law of coincidences and mathematical
probability; and that the phenomena were genuine and real telepathy. Still more
wonderful tests. Telepathy an incontestable reality. "A psychic force
transmitting ideas and thoughts." Interesting cases of spontaneous
telepathy, scientifically proven. Extracts from the scientific records. Cold
scientific reports read like a romance, and prove beyond doubt the reality of
this great field of phenomena.

LESSON V MIND-READING, AND BEYOND What
"Mind-Reading" is. The two phases of Mind-Reading. Mind-Reading with
physical contact; and without physical contact. Why the scientific
investigators make the distinction. Why science has been over-cautious; and how
it falls short of the full understanding of contact Mind-Reading. How the
thought-waves flow along the nerves of the projector and recipient. Like
telegraphy over wires, as compared with the wireless method. How to learn by
actual experience, and not alone by reading books. How to experiment for
yourself; and how to obtain the best results in Mind-Reading. The working
principles of Mind-Reading stated. Full directions and instruction given for
the successful performance of the interesting feats. This lesson is really a
little manual of practical instruction in Mind-Reading, and the higher phases
of Thought-Transference. The person carefully studying and applying the
principles taught therein should become very proficient in both private and
public manifestations.

LESSON VI CLAIRVOYANT PSYCHOMETRY What Clairvoyance really
is; and what it is not. The faculty of acquiring super-normal knowledge of
facts and happening at a distance, or in past or future time, independent of
the ordinary senses, and independent of telepathic reading of the minds of
others. The different kinds of Clairvoyance described. What is Psychometry?
Clairvoyant en rapport relations on the astral plane, with distant, past or
future happenings and events; by means of a connecting material link. How to
obtain the psychic affinity or astral relation to other things by means of a
bit of stone, lock of hair, article of wearing apparel, etc. Interesting
instances of clairvoyant psychometry. How to go about the work of
psychometrizing. How to develop the power. How to secure the best conditions;
and what to do when you have obtained them. Psychometry develops the occultist
for still higher clairvoyant powers.

LESSON VII CLAIRVOYANT CRYSTAL-GAZING The second great
method of securing clairvoyant en rapport relations with the astral plane. How
the crystal, magic-mirror, etc., serves to focus the psychic energy of the
clairvoyant person. The crystal serves the purpose of a psychic microscope or
telescope. How crystals tend to become polarized to the vibrations of their
owner. Why crystals should be preserved for the personal use of their owners.
The use of crystals, or other forms of shining objects, by different peoples in
ancient and modern times. How they are employed in Australia,
New Zealand, FijiIslands,
South America, etc., by the primitive tribes.
Various substitutes for the crystal. Full directions for Crystal Gazing.
Complete instructions and warnings. All stages described, from the first
"milky mist" to the clearly defined "psychic photograph."
The Astral Tube, and the part it plays in Crystal Gazing. A complete little
text-book of the subject.

LESSON VIII CLAIRVOYANT REVERIE The higher forms of Clairvoyance,
and how they may be cultivated and acquired. Trance conditions not essential to
highest Clairvoyance, although often connected therewith. In Clairvoyant
Reverie, the clairvoyant does not become unconscious; but merely "shuts
out" the outside world of sights and sounds. Shifting the consciousness
from the physical plane to the astral. Clairvoyant Reverie may be safely and
effectively induced by mental concentration alone. Artificial methods
dangerous, and not advised by best authorities. Abnormal conditions not
desirable. The "one pointed" mind. The Clairvoyant "day
dream" or "brown study." False "psychic development."
Use of hypnotic drugs strongly condemned. Scientific psychological methods
stated and taught. The laws of attention and concentration of the mind. How
Clairvoyance develops by this method. The true occult instruction given fully.

LESSON IX SIMPLE CLAIRVOYANCE What the Clairvoyant senses in
Simple Clairvoyance. Perception of the Aura, and Auric Emanations of others;
Psychic Vibrations; Astral Colors; Thought Currents, Waves and Vibrations,
etc., are features of Simple Clairvoyance. The beautiful kaleidoscopic
spectacle of the Auric changes. The Prana Aura, and its appearances. The Mental
and Emotional Aura, and its many interesting phases. Perception of Astral
Thought-Forms. Other Astral Phenomena. The Astral World, and its Myriad
Manifestations. Strange aspects of Astral Visioning. "Seeing through a
Brick-wall." The X-Ray Vision. Reading
from closed books, sealed envelopes, etc., and how it is explainable. Seeing
into the depths of the earth, and the occult explanation thereof. The Laws and
Principles of this Extraordinary Power. Magnifying and Diminishing Clairvoyant
Vision. A wonderful field for experiment opened out for the student.

LESSON X CLAIRVOYANCE OF DISTANT SCENES The characteristics
of Space Clairvoyance. The Astral Seeing of Distant Scenes; and through
intervening objects. Remarkable instances of this power, well authenticated and
established. Interesting and instructive historical cases recorded and
explained. Testimony of the Society for Psychical Research concerning this
phase of Clairvoyance. The interesting case of W.T. Stead, the celebrated
English writer, who went down on the "Titanic." The important testimony
of Swedenborg, the eminent religious teacher. Other well-authenticated cases
happening to well-known persons. The evidence collected by the Society for
Psychical Research. Interesting German case. Why so many cases of this kind
happen when the person is on his death-bed, or seriously ill. Why such
experiences often occur in dreams. Actual "appearance" of persons at
a distance, and how explained. Important and interesting facts recited in
connection with this phase of Clairvoyance.

LESSON XI CLAIRVOYANCE OF THE PAST The clairvoyant
perception of the facts, events and happenings of past time. There is no
difference in the nature of this strange phenomenon, whether the past time be
but five minutes or else five thousand years. How is it possible to "see"
a thing that no longer exists? The "just how" of this strange
happening. Nothing could be perceived if it had actually disappeared from
existence. But nothing entirely disappears in fact. On the astral plane are
recorded all things, events and happenings since the beginning of the present
world-cycle. The "Akashic Records;" or the "Astral Light;"
constitute the great record books of the past. The clairvoyant gaining access
to these may read the past like a book. Analogies in physical science. Interesting
scientific facts. What astronomy teaches on the subject. How the records of the
past are stored. How they are read by the clairvoyant. A fascinating subject
clearly presented and explained.

LESSON XII CLAIRVOYANCE OF THE FUTURE The clairvoyant power
manifest in all forms of perception of facts, happenings and events of future
time. Explanation of Prophecy, Prevision, Foretelling, Second-Sight, etc. These
powers not supernatural; but are merely the development of the clairvoyant
faculties. How may a thing be "seen" years before it really exists.
Nothing could be seen, unless it existed in some form, at least potential and
latent. Keen perception of the subconscious faculties. Subconscious reasoning
from cause to effect. Coming events cast their shadows before. Fate vs. Free-Will.
"Time is but a relative mode of regarding things." "Events may,
in some sense, exist always, both past and future." Time like a
moving-picture reel, containing the future scene at the present moment, though
out of sight. Analogy of dream-time. An Absolute Consciousness in which past,
present and future exist as a single perception. A glimpse of a transcendental
truth. How to acquire the faculty of Future-Clairvoyance.

LESSON XIII SECOND-SIGHT, PREVISION, ETC. Many persons, in
all times, in all lands, have possessed the gift of looking into the future.
Not a superstition, but a scientific fact. The Investigations of the scientific
bodies. The Society for Psychical Research, and its reports on this phase of
Clairvoyance. Interesting case told by a leading Theosophist. Tragedy and
Funeral foreseen by Clairvoyant Prevision, or Second-Sight. Historical
instances. George Fox, the Quaker, and his Second-Sight. The prophecy of the
Death of Caesar. Biblical instances. The celebrated case of Cazotte, which has
become a matter of history. How Cazotte foretold the coming of the French
Revolution, including the fate of eminent personages present at the time of the
prophecy. A startling occurrence, well worthy of careful study. The historical
case of the assassination of Spencer Perceval, Chancellor of the Exchequer.
Other well-authenticated cases. Symbolic visions. Irish and Scotch cases.

LESSON XIV ASTRAL-BODY TRAVELING Astral visioning in
Clairvoyance, and visioning by means of the Astral Body. The difference between
the two phases of clairvoyant phenomena. The characteristics of Astral-Body
traveling. How one traveling in the Astral Body may "see all around
him," instead of merely gazing at an astral picture. Limitations of
Astral-Body visioning. What the Astral-Body really is; and what it is like. How
it disengages itself from the physical body, and travels in space. Many persons
"travel in the astral" during ordinary sleep. Occult teachings
regarding Astral-Body traveling. How dying persons often travel in the
astral-body, before death. Many interesting cases cited, all well-authenticated
by scientific investigation. Society for Psychical Research's records and
reports on such cases. Dangers of uninstructed persons going out on the astral,
except in dream state. "Fools rush in where angels fear to tread." A
timely warning. A most important and interesting subject.

LESSON XV STRANGE ASTRAL PHENOMENA Additional phases of
Astral Phenomena. Projection of Thought-Forms. Something between ordinary
Clairvoyance and Astral-Body perception. What a Thought-Form is. How it is
created. What it does. Where it goes. How a portion of one's consciousness is
projected in a Thought-Form. Using a Thought-Form as at cut-post, or
observation point. How things appear when viewed from a Thought-Form. A
wonderful phase of occult phenomena. Advantages and disadvantages of this form
of clairvoyant visioning. Hindu Psychic Magic, and how it is performed.
Remarkable illusory effects produced by Hindu Magicians. All is explained when
the principle of the creation and projection of Thought-Forms is understood.
Why the Hindus excel in this phase of occultism. An interesting description of
Hindu Magic feats. The power of concentrated "visualization." The
phenomena of Levitation, or the moving of articles at a distance. The occult
explanation of this phenomenon. Natural explanation for so-called
"super-natural" occurrence.

LESSON XVI PSYCHIC INFLUENCE: ITS LAWS AND PRINCIPLES The
laws and principles underlying the power of one mind to influence and affect
another mind. More than ordinary telepathy. The inductive power of mental
vibrations. Everything is in vibration. Mental vibrations are much higher in
the scale than are physical vibrations. What "induction" is. How a
mental state, or an emotional feeling, tends to induce a similar state in
another mind. Many instances cited. The different degrees of vibratory
influence, and what causes the difference. The contagious effect of a
"strong feeling." Why a strong desire hag a dynamic effect in certain
cases. The power of visualization in Psychic Influence. The Attractive Power of
Thought. The effect of Mental Concentration. Focusing your Forces. Holding the
mind to a state of "one-pointedness." Why the occultist controls his
imagination. Suggestions as to practice, and rules of development. A few
easily-mastered principles which give you the key to the whole of this
wonderful subject.

LESSON XVII PERSONAL PSYCHIC INFLUENCE OVER OTHERS Psychic
Influence exerted over others, when in their presence. Different degrees of the
influence. Possession of this power by Alexander the Great, Napoleon Bonaparte,
Julius Caesar, and other great leaders of men. The ability to influence others
is a sure sign of the possession of this psychic power. The Three Underlying
Principles of Psychic Influence. The importance of strong desire to influence
and exert power. The importance of clear, positive mental pictures of what
effect you wish to produce. The importance of the firm concentration of your
mind on the subject. The creation of a positive psychic atmosphere. The
Positive Psychic Aura. How to project your Psychic Power. The Psychic Struggle
between two persons. How to handle yourself in such conflicts of Psychic Power.
How to Neutralize the Psychic Power of others, and thus disarm them. The Occult
Shield of Defence. Valuable directions regarding practice and development of
Psychic Power. Scientific Exercises for Development. Important Rules of
Practice.

LESSON XVIII PSYCHIC INFLUENCE AT A DISTANCE Psychic Influence
over others, manifested when they are distant from the person exerting the
influence. Distance no obstacle. Psychic Induction at Long-Range. How to create
the en rapport condition with the other person. How to protect yourself against
such influence at a distance. The Psychic Armor. Psychometric Method of
producing Distant En Rapport Condition. To proceed when the en rapport
condition is secured. The scientific explanation of the old tales about
sorcery, witchcraft, super-natural influence, etc. The effect of fear, and
belief, on the mind of the other person. The effect of Denial. The secret of
many strange cases made plain. Some typical cases. The Master-Key which unlocks
the doors of many Mysteries. Low forms of Occultism, and how they may be defeated.
Dangerous Teachings in some quarters. Warnings against their use. The Astral
Tube; how it is erected, used and employed. A simple, plain explanation of a
puzzling occult manifestation. Self-Protection.

LESSON XIX LAWS OF PSYCHIC ATTRACTION How psychic vibrations
tend to attract to their creator other persons vibrating along the same lines;
and things having a relation to the things thought of. Harmony and Inharmony in
the Psychic World. The Law of Psychic Attraction. The Law of Psychic Repulsion.
An important phase of Astral Phenomena. The Law works two ways. It draws other
persons and things to you; and you to other persons and things. How the men of
"big business" operate under this Law of Attraction. How scheming
exploiters of the public actually "treat the public" by psychic
means. The various forms of psychic influence employed by persons of this kind.
The Law of Attraction, and how it works out in Business Life. The scientific
facts behind the outward appearance of things. Instances and examples of the
working out of these laws and principles. The Law of Psychic Attraction is as
constant and invariable as the great Law of Gravitation, or Magnetic
Attraction. The Co-Relation of Thoughts and Things. How we may create our own
environment by Psychic Influence.

LESSON XX PSYCHIC AND MAGNETIC HEALING The Psychic
Principles underlying the many forms of psychic or mental healing. Many
theories--one set of principles. Psychic Healing as old as the race. The Basic
Principles of Psychic Healing. The Physiological Principles involved. How the
Astral Body is used in Psychic Healing. Human Magnetism, and what it really is.
All about Prana. The Laying-on of Hands in Healing; and what is back of it.
What happens in Magnetic Healing. The Secret of Absent Healing. Space no
barrier in Psychic Healing. The Human Aura and Psychic Healing. The Secret of
Suggestive Therapeutics. The effect of the "affirmations" of the
healers. How the Healing Cults obtain good results. Self-Healing by Psychic
Power. Absent Healing by Psychic Power. How to "treat" others by
Absent Treatment. Valuable Instructions and Practical Methods of Psychic
Healing. The whole subject condensed, and made plain, so that it may be applied
by any person of average intelligence. No fanciful theories; only plain,
practical facts for actual application.

In preparing this series of lessons for students of Western
lands, I have been compelled to proceed along lines exactly opposite to those
which I would have chosen had these lessons been for students in India. This
because of the diametrically opposite mental attitudes of the students of these
two several lands.

The student in India expects the teacher to state positively
the principles involved, and the methods whereby these principles may be manifested,
together with frequent illustrations (generally in the nature of fables or
parables), serving to link the new knowledge to some already known thing. The
Hindu student never expects or demands anything in the nature of
"proof" of the teachers statements of principle or method; in fact,
he would regard it as an insult to the teacher to ask for the same.
Consequently, he does not look for, or ask, specific instances or illustrations
in the nature of scientific evidence or proof of the principles taught. He may
ask for more information, but solely for the purpose of bringing out some point
which he has not grasped; but he avoids as a pestilence any question seeming to
indicate argument, doubt of what is being taught him, or of the nature of a
demand for proof or evidence.

The Western student, on the other hand, is accustomed to
maintaining the skeptical attitude of mind--the scientific attitude of doubt
and demand for proof--and the teacher so understands it. Both are accustomed to
illustrations bringing out the principles involved, but these illustrations
must not be fanciful or figurative--they must be actual cases, well
authenticated and vouched for as evidence. In short, the Western teacher is
expected to actually "prove" to his students his principles and
methods, before he may expect them to be accepted. This, of course, not from
any real doubt or suspicion of the veracity or ability of the teacher, but
merely because the Western mind expects to question, and be questioned, in this
way in the process of teaching and learning.

Consequently, in this series of lessons, I have sought to
follow the Western method rather than the Hindu. So far as is possible, I have
avoided the flat positive statement of principles and methods, and have sought
to prove each step of the teaching. Of course, I have been compelled to assume
the existence of certain fundamental principles, in order to avoid long and
technical metaphysical and philosophical discussions. I have also had to
content myself with the positive flat assertion of the existence of the Astral
Plane, Akashic Records, Prana, etc., which are fundamental postulates of Hindu
philosophy and occult science--for these are established solely by the
experience of those who are able to function on the higher planes themselves.
But, beyond this I have sought to prove by direct and positive evidence
(adapted to the Western mind) every step of my teaching and methods.

In offering this scientific proof, I have purposely omitted
(except in a few instances) all mention of occult or psychic phenomena
occurring in India,
and have confined myself to instances occurring in Western lands to Western
persons. Moreover, I have avoided quoting and citing Hindu authorities, and
have, instead, quoted and cited from authorities well known and respected in
Western lands, such as the Society for Psychical Research, and the prominent
scientists interested in the work of the said society. In this way I have
sought to furnish the Western student with examples, cases, and illustrations
familiar to him, and easily referred to. Had I cited Indian cases, I might be
accused of offering proof that could not be easily verified; and quoting
persons unknown to my readers. There is a wealth of such cases and illustration
in India,
naturally, but these as a rule are traditional and not available in printed
form; and these would not likely be very satisfactory to the Western student.

I must, however, positively and firmly state that while
these cases and illustrations, these quotations and citations, are purely
Western, the principles they illustrate and prove are among the oldest known to
Hindu occult science and philosophy. In fact, having been accepted as proved
truth in India,
for centuries past, there is very little demand for further proof thereof on
the part of the Hindus. In the Western world, however, these things are
comparatively new, and must be proved and attested accordingly. So, as I have
said, I have cut the cloth of my instruction to conform with the pattern
favored for the Western garment of knowledge. So far as the illustrations and
cases, the quotations and citations are concerned--these are purely Western and
familiar to the student. But, when it comes to the principles themselves, this
is another matter--I must be pardoned for stating that these are the outgrowth
of Hindu thought and investigation, and that he who would discover their roots
must dig around the tree of the Wisdom of the East, which has stood the storms
and winds of thousands of years. But the branches of this mighty tree are
wide-spreading, and there is room for many Western students to rest in its
shade and shelter.

In these lessons I have referred occasionally to my two
little books, entitled "The Astral World," and "The Human
Aura," respectively. To those who are interested in these subjects, I
recommend these little books; they are sold at a nominal price, and contain
much that will be helpful to the student of Hindu Occult Science. They are not
required, however, to complete the understanding of the subjects treated upon
in these lessons, and are mentioned and recommended merely as supplementary
reading for the student who wishes to take little "side excursions"
away from the main trip covered in these lessons.

I trust that my students will find the pleasure and satisfaction
in studying these lessons that I have in writing them.

SWAMI PANCHADASI.

LESSONI. THE ASTRAL SENSES.

The student of occultism usually is quite familiar with the
crass individual who assumes the cheap skeptical attitude toward occult matters,
which attitude he expresses in his would-be "smart" remark that he
"believes only in what his senses perceive." He seems to think that
his cheap wit has finally disposed of the matter, the implication being that
the occultist is a credulous, "easy" person who believes in the
existence of things contrary to the evidence of the senses.

While the opinion or views of persons of this class are, of
course, beneath the serious concern of any true student of occultism,
nevertheless the mental attitude of such persons are worthy of our passing
consideration, inasmuch as it serves to give us an object lesson regarding the
childlike attitude of the average so-called "practical" persons
regarding the matter of the evidence of the senses.

These so-called practical persons have much to say regarding
their senses. They are fond of speaking of "the evidence of my
senses." They also have much to say about the possession of "good
sense" on their part; of having "sound common sense"; and often
they make the strange boast that they have "horse sense," seeming to
consider this a great possession. Alas, for the pretensions of this class of
persons. They are usually found quite credulous regarding matters beyond their
everyday field of work and thought, and accept without question the most
ridiculous teachings and dogmas reaching them from the voice of some claimed
authority, while they sneer at some advanced teaching which their minds are
incapable of comprehending. Anything which seems unusual to them is deemed
"flighty," and lacking in appeal to their much prized "horse
sense."

But, it is not my intention to spend time in discussing
these insignificant half-penny intellects. I have merely alluded to them in
order to bring to your mind the fact that to many persons the idea of
"sense" and that of "senses" is very closely allied. They
consider all knowledge and wisdom as "sense;" and all such sense as
being derived directly from their ordinary five senses. They ignore almost
completely the intuitional phases of the mind, and are unaware of many of the
higher processes of reasoning.

Such persons accept as undoubted anything that their senses
report to them. They consider it heresy to question a report of the senses. One
of their favorite remarks is that "it almost makes me doubt my
senses." They fail to perceive that their senses, at the best, are very
imperfect instruments, and that the mind is constantly employed in correcting
the mistaken report of the ordinary five senses.

Not to speak of the common phenomenon of color-blindness, in
which one color seems to be another, our senses are far from being exact. We
may, by suggestion, be made to imagine that we smell or taste certain things
which do not exist, and hypnotic subjects may be caused to see things that have
no existence save in the imagination of the person. The familiar experiment of
the person crossing his first two fingers, and placing them on a small object,
such as a pea or the top of a lead-pencil, shows us how "mixed" the
sense of feeling becomes at times. The many familiar instances of optical
delusions show us that even our sharp eyes may deceive us--every conjuror knows
how easy it is to deceive the eye by suggestion and false movements.

Perhaps the most familiar example of mistaken sense-reports
is that of the movement of the earth. The senses of every person report to him
that the earth is a fixed, immovable body, and that the sun, moon, planets, and
stars move around the earth every twenty-four hours. It is only when one
accepts the reports of the reasoning faculties, that he knows that the earth
not only whirls around on its axis every twenty-four hours, but that it circles
around the sun every three hundred and sixty-five days; and that even the sun
itself, carrying with it the earth and the other planets, really moves along in
space, moving toward or around some unknown point far distant from it. If there
is any one particular report of the senses which would seem to be beyond doubt
or question, it certainly would be this elementary sense report of the fixedness
of the earth beneath our feet, and the movements of the heavenly bodies around
it--and yet we know that this is merely an illusion, and that the facts of the
case are totally different. Again, how few persons really realize that the eye
perceives things up-side-down, and that the mind only gradually acquires the
trick of adjusting the impression?

I am not trying to make any of you doubt the report of his
or her five senses. That would be most foolish, for all of us must needs depend
upon these five senses in our everyday affairs, and would soon come to grief
were we to neglect their reports. Instead, I am trying to acquaint you with the
real nature of these five senses, that you may realize what they are not, as
well as what they are; and also that you may realize that there is no absurdity
in believing that there are more channels of information open to the ego, or
soul of the person, than these much used five senses. When you once get a
correct scientific conception of the real nature of the five ordinary senses,
you will be able to intelligently grasp the nature of the higher psychic
faculties or senses, and thus be better fitted to use them. So, let us take a
few moments time in order to get this fundamental knowledge well fixed in our
minds.

What are the five senses, anyway. Your first answer will be:
"Feeling, seeing, hearing, tasting, smelling." But that is merely a
recital of the different forms of sensing. What is a "sense," when
you get right down to it? Well, you will find that the dictionary tells us that
a sense is a "faculty, possessed by animals, of perceiving external
objects by means of impressions made upon certain organs of the body."
Getting right down to the roots of the matter, we find that the five senses of
man are the channels through which he becomes aware or conscious of information
concerning objects outside of himself. But, these senses are not the
sense-organs alone. Back of the organs there is a peculiar arrangement of the
nervous system, or brain centres, which take up the messages received through
the organs; and back of this, again, is the ego, or soul, or mind, which, at
the last, is the real KNOWER. The eye is merely a camera; the ear, merely a
receiver of sound-waves; the nose, merely an arrangement of sensitive mucous
membrane; the mouth and tongue, simply a container of taste-buds; the nervous
system, merely a sensitive apparatus designed to transmit messages to the brain
and other centres--all being but part of the physical machinery, and liable to
impairment or destruction. Back of all this apparatus is the real Knower who
makes use of it.

Science tells us that of all the five senses, that of Touch
or Feeling was the original--the fundamental sense. All the rest are held to be
but modifications of, and specialized forms of, this original sense of feeling.
I am telling you this not merely in the way of interesting and instructive
scientific information, but also because an understanding of this fact will
enable you to more clearly comprehend that which I shall have to say to you
about the higher faculties or senses.

Many of the very lowly and simple forms of animal life have
this one sense only, and that but poorly developed. The elementary life form
"feels" the touch of its food, or of other objects which may touch
it. The plants also have something akin to this sense, which in some cases,
like that of the Sensitive Plant, for instance, is quite well developed. Long
before the sense of sight, or the sensitiveness to light appeared in
animal-life, we find evidences of taste, and something like rudimentary hearing
or sensitiveness to sounds. Smell gradually developed from the sense of taste,
with which even now it is closely connected. In some forms of lower animal life
the sense of smell is much more highly developed than in mankind. Hearing
evolved in due time from the rudimentary feeling of vibrations. Sight, the
highest of the senses, came last, and was an evolution of the elementary
sensitiveness to light.

But, you see, all these senses are but modifications of the
original sense of feeling or touch. The eye records the touch or feeling of the
light-waves which strike upon it. The ear records the touch or feeling of the
sound-waves or vibrations of the air, which reach it. The tongue and other
seats of taste record the chemical touch of the particles of food, or other
substances, coming in contact with the taste-buds. The nose records the
chemical touch of the gases or fine particles of material which touch its
mucous membrane. The sensory-nerves record the presence of outer objects coming
in contact with the nerve ends in various parts of the skin of the body. You
see that all of these senses merely record the contact or "touch" of
outside objects.

But the sense organs, themselves, do not do the knowing of
the presence of the objects. They are but pieces of delicate apparatus serving
to record or to receive primary impressions from outside. Wonderful as they
are, they have their counterparts in the works of man, as for instance: the
camera, or artificial eye; the phonograph, or, artificial ear; the delicate
chemical apparatus, or artificial taster and smeller; the telegraph, or
artificial nerves. Not only this, but there are always to be found nerve
telegraph wires conveying the messages of the eye, the ear, the nose, the
tongue, to the brain--telling the something in the brain of what has been felt
at the other end of the line. Sever the nerves leading to the eye, and though
the eye will continue to register perfectly, still no message will reach the
brain. And render the brain unconscious, and no message will reach it from the
nerves connecting with eye, ear, nose, tongue, or surface of the body. There is
much more to the receiving of sense messages than you would think at first, you
see.

Now all this means that the ego, or soul, or mind, if you
prefer the term--is the real Knower who becomes aware of the outside world by
means of the messages of the senses. Cut off from these messages the mind would
be almost a blank, so far as outside objects are concerned. Every one of the
senses so cut off would mean a diminishing or cutting-off of a part of the
world of the ego. And, likewise, each new sense added to the list tends to
widen and increase the world of the ego. We do not realize this, as a rule.
Instead, we are in the habit of thinking that the world consists of just so
many things and facts, and that we know every possible one of them. This is the
reasoning of a child. Think how very much smaller than the world of the average
person is the world of the person born blind, or the person born deaf!
Likewise, think how very much greater and wider, and more wonderful this world
of ours would seem were each of us to find ourselves suddenly endowed with a
new sense! How much more we would perceive. How much more we would feel. How
much more we would know. How much more we would have to talk about. Why, we are
really in about the same position as the poor girl, born blind, who said that
she thought that the color of scarlet must be something like the sound of a
trumpet. Poor thing, she could form no conception of color, never having seen a
ray of light--she could think and speak only in the terms of touch, sound,
taste and smell. Had she also been deaf, she would have been robbed of a still
greater share of her world. Think over these things a little.

Suppose, on the contrary, that we had a new sense which
would enable us to sense the waves of electricity. In that case we would be
able to "feel" what was going on at another place--perhaps on the
other side of the world, or maybe, on one of the other planets. Or, suppose
that we had an X Ray sense--we could then see through a stone wall, inside the
rooms of a house. If our vision were improved by the addition of a telescopic
adjustment, we could see what is going on in Mars, and could send and receive
communications with those living there. Or, if with a microscopic adjustment,
we could see all the secrets of a drop of water--maybe it is well that we
cannot do this. On the other hand, if we had a well-developed telepathic sense,
we would be aware of the thought-waves of others to such an extent that there
would be no secrets left hidden to anyone--wouldn't that alter life and human
intercourse a great deal? These things would really be no more wonderful than
is the evolution of the senses we have. We can do some of these things by
apparatus designed by the brain of man--and man really is but an imitator and
adaptor of Nature. Perhaps, on some other world or planet there may be beings
having seven, nine or fifteen senses, instead of the poor little five known to
us. Who knows!

But it is not necessary to exercise the imagination in the
direction of picturing beings on other planets endowed with more senses than
have the people of earth. While, as the occult teachings positively state,
there are beings on other planets whose senses are as much higher than the
earth-man's as the latter's are higher than those of the oyster, still we do
not have to go so far to find instances of the possession of much higher and
more active faculties than those employed by the ordinary man. We have but to
consider the higher psychical faculties of man, right here and now, in order to
see what new worlds are open to him. When you reach a scientific understanding
of these things, you will see that there really is nothing at all supernatural
about much of the great body of wonderful experiences of men in all times which
the "horse sense" man sneeringly dismisses as "queer" and
"contrary to sense." You will see that these experiences are quite as
natural as are those in which the ordinary five senses are employed--though
they are super-physical. There is the greatest difference between supernatural
and super-physical, you must realize.

All occultists know that man has other senses than the
ordinary five, although but few men have developed them sufficiently well to
use them effectively. These super-physical senses are known to the occultists
as "the astral senses." The term "Astral," used so
frequently by all occultists, ancient and modern, is derived from the Greek
word "astra," meaning "star." It is used to indicate those
planes of being immediately above the physical plane. The astral senses are
really the counterparts of the physical senses of man, and are connected with
the astral body of the person just as the physical senses are connected with
the physical body. The office of these astral senses is to enable the person to
receive impressions on the astral plane, just as his physical senses enable him
to receive impressions on the physical plane. On the physical plane the mind of
man receives only the sense impressions of the physical organs of sense; but
when the mind functions and vibrates on the astral plane, it requires astral
senses in order to receive the impressions of that plane, and these, as we
shall see, are present.

Each one of the physical senses of man has its astral
counterpart. Thus man has, in latency, the power of seeing, feeling, tasting,
smelling, and hearing, on the astral plane, by means of his five astral senses.
More than this, the best occultists know that man really has seven physical
senses instead of but five, though these two additional senses are not unfolded
in the case of the average person (though occultists who have reached a certain
stage are able to use them effectively). Even these two extra physical senses
have their counterparts on the astral plane.

Persons who have developed the use of their astral senses
are able to receive the sense impressions of the astral plane just as clearly
as they receive those of the physical plane by means of the physical senses.
For instance, the person is thus able to perceive things occurring on the
astral plane; to read the Akashic Records of the past; to perceive things that
are happening in other parts of the world; to see past happenings as well; and
in cases of peculiar development, to catch glimpses of the future, though this
is far rarer than the other forms of astral sight.

Again, by means of clairaudience, the person may hear the
things of the astral world, past as well as present, and in rare cases, the
future. The explanation is the same in each case--merely the receiving of
vibrations on the astral plane instead of on the physical plane. In the same
way, the astral senses of smelling, tasting, and feeling operate. But though we
have occasional instances of astral feeling, in certain phases of psychic
phenomena, we have practically no manifestation of astral smelling or tasting,
although the astral senses are there ready for use. It is only in instances of
travelling in the astral body that the last two mentioned astral senses, viz.,
smell and taste, are manifested.

The phenomena of telepathy, or thought transference, occurs
on both the physical and the mental plane. On the physical plane it is more or
less spontaneous and erratic in manifestation; while on the astral plane it is
as clear, reliable and responsive to demand as is astral sight, etc.

The ordinary person has but occasional flashes of astral
sensing, and as a rule is not able to experience the phenomenon at will. The
trained occultist, on the contrary, is able to shift from one set of senses to
the other, by a simple act or effort of will, whenever he may wish to do so.
Advanced occultists are often able to function on both physical and astral planes
at the same time, though they do not often desire to do so. To vision astrally,
the trained occultist merely shifts his sensory mechanism from physical to
astral, or vice versa, just as the typewriter operator shifts from the
small-letter type to the capitals, by simply touching the shift-key of his
machine.

Many persons suppose that it is necessary to travel on the
astral plane, in the astral body, in order to use the astral senses. This is a
mistake. In instances of clairvoyance, astral visioning, psychometry, etc., the
occultist remains in his physical body, and senses the phenomena of the astral
plane quite readily, by means of the astral senses, just as he is able to sense
the phenomena of the physical plane when he uses the physical organs--quite
more easily, in fact, in many instances. It is not even necessary for the
occultist to enter into the trance condition, in the majority of cases.

Travel in the astral body is quite another phase of occult
phenomena, and is far more difficult to manifest. The student should never
attempt to travel in the astral body except under the instruction of some
competent instructor.

In Crystal Gazing, the occultist merely employs the crystal
in order to concentrate his power, and to bring to a focus his astral vision.
There is no supernatural virtue in the crystal itself--it is merely a means to
an end; a piece of useful apparatus to aid in the production of certain
phenomena.

In Psychometry some object is used in order to bring the
occulist "en rapport" with the person or thing associated with it.
But it is the astral senses which are employed in describing either the past
environment of the thing, or else the present or past doings of the person in
question, etc. In short, the object is merely the loose end of the psychic ball
of twine which the psychometrist proceeds to wind or unwind at will.
Psychometry is merely one form of astral seeing; just as is crystal gazing.

In what is known as Telekinesis, or movement at a distance,
there is found the employment of both astral sensing, and astral will action
accompanied in many cases by actual projection of a portion of the substance of
the astral body.

In the case of Clairvoyance, we have an instance of the
simplest form of astral seeing, without the necessity of the "associated
object" of psychometry, or the focal point of the crystal in crystal
gazing.

This is true not only of the ordinary form of clairvoyance,
in which the occultist sees astrally the happenings and doings at some distant
point, at the moment of observation; it is also true of what is known as past
clairvoyance, or astral seeing of past events; and in the seeing of future
events, as in prophetic vision, etc. These are all simply different forms of one
and the same thing.

Surely, some of you may say, "These things are
supernatural, far above the realm of natural law--and yet this man would have
us believe otherwise." Softly, softly, dear reader, do not jump at
conclusions so readily. What do you know about the limits of natural law and
phenomena? What right have you to assert that all beyond your customary range
of sense experience is outside of Nature? Do you not realize that you are
attempting to place a limit upon Nature, which in reality is illimitable?

The man of a generation back of the present one would have
been equally justified in asserting that the marvels of wireless telegraphy
were supernatural, had he been told of the possibility of their manifestation.
Going back a little further, the father of that man would have said the same
thing regarding the telephone, had anyone been so bold as to have prophesied
it. Going back still another generation, imagine the opinion of some of the old
men of that time regarding the telegraph. And yet these things are simply the
discovery and application of certain of Nature's wonderful powers and forces.

Is it any more unreasonable to suppose that Nature has still
a mine of undiscovered treasure in the mind and constitution of man, as well as
in inorganic nature? No, friends, these things are as natural as the physical
senses, and not a whit more of a miracle. It is only that we are accustomed to
one, and not to the other, that makes the astral senses seem more wonderful
than the physical. Nature's workings are all wonderful--none more so than the
other. All are beyond our absolute conception, when we get down to their real
essence. So let us keep an open mind!

In this work I shall use the term "clairvoyance"
in its broad sense of "astral perception," as distinguished from
perception by means of the physical senses. As we proceed, you will see the
general and special meanings of the term, so there is no necessity for a
special definition or illustration of the term at this time.

By "telepathy," I mean the sending and receiving
of thought messages, and mental and emotional states, consciously or
unconsciously, by means of what may be called "the sixth sense" of
the physical plane. There is, of course, a form of thought transference on the
astral plane, but this I include under the general term of clairvoyance, for
reasons which will be explained later on.

You will remember that in the preceding chapter I told you
that in addition to the five ordinary physical senses of man there were also
two other physical senses comparatively undeveloped in the average person.
These two extra physical senses are, respectively, (1) the sense of the
presence of other living things; and (2) the telepathic sense. As I also told
you, these two extra physical senses have their astral counterparts. They also
have certain physical organs which are not generally recognized by
physiologists or psychologists, but which are well known to all occultists. I
shall now consider the first of the two above-mentioned extra physical senses,
in order to clear the way for our consideration of the question of the
distinction between ordinary telepathy and that form of clairvoyance which is
its astral counterpart.

There is in every human being a sense which is not generally
recognized as such, although nearly every person has had more or less
experience regarding its workings. I refer to the sense of the presence of
other living things, separate and apart from the operation of any of the five
ordinary physical senses. I ask you to understand that I am not claiming that
this is a higher sense than the other physical senses, or that it has come to
man in a high state of evolution. On the contrary, this sense came to living
things far back in the scale of evolution. It is possessed by the higher forms
of the lower animals, such as the horse, dog, and the majority of the wild
beasts. Savage and barbaric men have it more highly developed than it is in the
case of the civilized man. In fact, this physical sense may be termed almost
vestigal in civilized man, because he has not actively used it for many
generations. For that matter, the physical sense of smell is also deficient in
man, and for the same reason, whereas in the case of the lower animals, and
savage man, the sense of smell is very keen. I mention this for fear of
misunderstanding. In my little book, "The Astral World," I have said:
"All occultists know that man really has seven senses, instead of merely
five, though the additional two senses are not sufficiently developed for use
in the average person (though the occultist generally unfolds them into
use)." Some have taken this to mean that the occultist develops these two
extra physical senses, just as he does certain higher psychic or astral
faculties. But this is wrong. The occultist, in such case, merely re-awakens
these two senses which have been almost lost to the race. By use and exercise
he then develops them to a wonderful proficiency, for use on the physical
plane.

Now, this sense of the presence of other living beings is
very well developed in the lower animals, particularly in those whose safety
depends upon the knowledge of the presence of their natural enemies. As might
be expected, the wild animals have it more highly developed than do the domesticated
animals. But even among the latter, we find instances of this sense being in
active use--in the case of dogs, horses, geese, etc., especially. Who of us is
not familiar with the strange actions of the dog, or the horse, when the animal
senses the unseen and unheard presence of some person or animal? Very often we
would scold or punish the animal for its peculiar actions, simply because we
are not able to see what is worrying it. How often does the dog start suddenly,
and bristle up its hair, when nothing is in sight, or within hearing distance.
How often does the horse grow "skittish," or even panicky, when there
is nothing within sight or hearing. Domestic fowls, especially geese, manifest
an uneasiness at the presence of strange persons or animals, though they may
not be able to see or hear them. It is a matter of history that this sense, in
a flock of geese, once saved ancient Rome
from an attack of the enemy. The night was dark and stormy, and the trained
eyesight and keen hearing of the Roman outposts failed to reveal the approach
of the enemy. But, the keen sense of the geese felt the presence of strange
men, and they started to cackle loudly, aroused the guard, and Rome was saved. Skeptical persons have sought
to explain this historical case by the theory that the geese heard the
approaching enemy. But this explanation will not serve, for the Roman soldiers
were marching about on their posts and guard-duty, and the geese remained
silent until they sensed the approach of the small number of the enemy's
scouts, when they burst into wild cries. The ancient Romans, themselves, were
under no illusion about the matter--they recognized the existence of some
unusual power in the geese, and they gave the animals the full credit therefor.

Hunters in wild and strange lands have told us that often
when they were lying concealed for the purpose of shooting the wild animals
when they came within range, they have witnessed instances of the existence of
this strange faculty in the wild beasts. Though they could not see the
concealed hunters, nor smell them (as the wind was in the other direction) all
of a sudden one or more of the animals (generally an old female) would start
suddenly, and a shiver would be seen to pass over its body; then it would utter
a low warning note, and away would fly the pack. Nearly every hunter has had
the experience of watching his expected game, when all of a sudden it would
start off with a nervous jerk, and without waiting to sniff the air, as is
usual, would bolt precipitately from the scene. Moreover, many beasts of prey
are known to sense the presence of their natural prey, even when the wind is in
the other direction, and there is no sound or movement made by the crouching,
fearstricken animal. Certain birds seem to sense the presence of particular
worms upon which they feed, though the latter be buried several inches in the
earth, or in the bark of trees.

Savage man also has this faculty developed, as all
travellers and explorers well know. They are as keen as a wild animal to sense
the nearness of enemies, or, in some cases, the approach of man-eating beasts.
This does not mean that that these savages are more highly developed than is
civilized man--quite the reverse. This is the explanation: when man became more
civilized, and made himself more secure from his wild-beast enemies, as well as
from the sudden attacks of his human enemies, he began to use this sense less
and less. Finally, in the course of many generations, it became almost
atrophied from disuse, and ceased reporting to the brain, or other nerve
centres. Or, if you prefer viewing it from another angle, it may be said that
the nerve centres, and brain, began to pay less and less attention to the
reports of this sense (trusting more to sight and hearing) until the consciousness
failed to awaken to the reports. You know how your consciousness will finally
refuse to be awakened by familiar sounds (such as the noise of machinery in the
shop, or ordinary noises in the house), although the ears receive the
sound-waves.

Well, this is the way in the case of this neglected
sense--for the two reasons just mentioned, the average person is almost unaware
of its existence. Almost unaware I have said--not totally unaware. For probably
every one of us has had experiences in which we have actually "felt"
the presence of some strange person about the premises, or place. The effect of
the report of this sense is particularly noticed in the region of the solar
plexus, or the pit of the stomach. It manifests in a peculiar, unpleasant
feeling of "gone-ness" in that region--it produces a feeling of
"something wrong," which disturbs one in a strange way. This is
generally accompanied by a "bristling up," or "creepy"
feeling along the spine. The organs registering the presence of a strange or
alien creature consist of certain delicate nerves of the surface of the skin,
generally connected with the roots of the downy hair of the body--or resting
where the hair roots would naturally be, in the case of a hairless skin. These
seem to report directly to the solar-plexus, which then acts quickly by reflex
action on the other parts of the body, causing an instinctive feeling to either
fly the scene or else to crouch and hide oneself. This feeling, as may be seen
at once, is an inheritance from our savage ancestors, or perhaps from our
lowly-animal ancestral roots. It is a most unpleasant feeling, and the race
escapes much discomfort by reason of its comparative absence.

I have said that occultists have developed, or rather
re-developed this sense. They do this in order to have a harmonious
well-developed seven-fold sense system. It increases their general
"awareness." Certain other knowledge of the occultist neutralizes the
unpleasant features of the manifestation of this sense, and he finds it often a
very valuable adjunct to his senses of seeing and hearing, particularly in the
cases in which he is approached by persons having antagonistic or hostile
feelings toward him, as in such cases this faculty is particularly active. In
connection with the telepathic sense (to be described a little further on) this
sense operates to give a person that sense of warning when approached by
another person whose feelings are not friendly to him, no matter how friendly
the outward appearance of that person may be. These two extra senses co-operate
to give a person that instinctive feeling of warning, which all of us know in
our own experience.

This particular, as well as the telepathic sense, may be cultivated
or developed by anyone who wishes to take the time and trouble to accomplish
the work. The principle is simple--merely the same principle that one uses in
developing any of the other physical attributes, namely, use and exercise. The
first step (a) is the recognition of the existence of the sense itself; then
(b) the attention given to its reports; then (c) frequent use and exercise.
Just think of how you would proceed to develop any of the five ordinary
senses--the hearing, sight, or touch, for instance--then follow the same
process in the cultivation of this extra sense, or two senses, and you will
accomplish the same kind of results.

Now, let us consider the other extra physical sense--the
"telepathic" sense, or sense of becoming aware of the thought-waves,
or emotional waves, of other persons. Now, as strange as this may appear to
some persons--the most of persons in fact--this telepathic faculty is not a
"higher" faculty or sense, but is really a comparatively low one.
Just like the sense just described, it is possessed in a higher degree by many
of the lower animals, and by primitive and savage man. That which really is
"higher" in this kind of psychic phenomena is the manifestation of
that higher form of telepathy--by use of the astral counterpart of this
sense--which we shall consider, later, under the name of clairvoyance, for this
is really a particular phase of clairvoyance.

As strange as it may appear to some of you, the lower
animals possess a kind of telepathic sense. An animal is usually aware of your
feelings toward it, and your purposes regarding it. Domestic animals lose some
of this by generations of confinement, while the wild animals have the sense
highly developed. But even some of the domestic animals have more or less of it.
You will readily recognize this fact if you have ever tried to "cut
out" a certain animal from a herd or flock. You will find that the animal
in some way has sensed your designs upon it, no matter how indirectly you
approach it, and it will begin circling around the other animals, twisting in
and out in its endeavors to be lost to your sight. The other animals, likewise,
will seem to know that you are after only that particular one, and will
manifest but little fright or distrust, comparatively.

I have frequently seen this thing, in my own country and in
others, among poultry raisers. The poultryman will think, to himself,
"Now, I am going to get that black hen with the yellow legs--that fat,
clumsy one," and he will move toward the flock slowly and with an air of
unconcern. But, lo! as soon as he gets near the creatures, that black hen will
be seen edging her way to the outer circle of the flock, on the opposite side
from the man. When the man moves around to her side, she will be found to have
plunged into the crowd, and it is hard to find her. Sometimes she will actually
try to sneak off, and conceal herself in some dark corner, or back of some
large object. Every poultryman will smile when this occurrence is mentioned to
him--he knows by experience that hens have a way of sensing what he has in his
mind regarding them.

Moreover, as every farmer knows, the crow family has a most
uncanny way of sensing the intentions of the farmer who is trying to destroy
them, and shows great sagacity in defeating those intentions. But, while the
crow is a very intelligent bird--one of the wisest of the bird family, in
fact--it obtains its knowledge of what is in the mind of the man not alone from
"figuring on his intentions," but rather from that instinctive sensing
of his mental states. The hen, as all know, is a very stupid bird, showing but
little intelligent activity. But, nevertheless, she is very quick about sensing
the poultryman's designs on her, though generally very stupid about planning
out a skillful escape.

Every owner of dogs, cats and horses, has had many
opportunities for observing the manifestation of this sense on the part of
those animals. Every dog feels the emotional states of his owner, and others.
The horse knows when his owner seeks to throw the halter over his neck, or
when, on the contrary, he is merely walking through the field. Cats sense their
owners' feelings and thoughts, and often resent them. Of course, the lower
animals can sense merely elementary mental states, and generally _only_ emotional
states, as their minds are not developed so as to interpret the more complex
mental states. Primitive men likewise almost instinctively sense the feelings
and designs of other men. They do not reason the thing out, but rather merely
"feel" the ideas and designs of the others. The women of the lower
races are more adept in interpreting these sense reports than are the men.
Women are more sensitive, as a rule, than are men--on any point on the scale of
development.

When we come to consider ordinary telepathy in the case of
men of civilized countries, we find a more complex state of affairs. While
civilized man, as a whole, has lost some of the quick telepathic perception of
the lower races, he has, in some exceptional cases, acquired a faculty of
receiving and interpreting more complex thought-forms and mental states. The
investigations of the Society for Psychical Research, and those of private
investigators as well, have shown us that a picture of a complicated
geometrical design held in the mind of one person may be carried to and
received by the mind of another person, who reproduces the design on paper. In
the same way, complicated thoughts have been transmitted and received. But
these are only exceptional cases. In many cases this sense seems almost dead in
the ordinary civilized individual, except when aroused in exceptional cases.

But, nevertheless, the majority of persons have occasional
flashes of telepathy--just enough to make them realize that "there is
something in it." The renewed interest in the subject, of late years, has
directed the public mind to the phenomena of telepathy, and, consequently, more
persons are now taking note of the cases of thought-transference coming under
their personal notice. It must be remembered, of course, that all of us are
constantly receiving thought-waves, and feeling thought-influence,
unconsciously. I am speaking now only of the conscious perception of the
thought-waves.

Many investigators have so developed their telepathic sense
that they are able, at times, to obtain wonderful test results. But, it has
been a source of disappointment to many of them to discover that at other
times, under apparently similar conditions, their success was very slight. So
true is this that many authorities have accepted the theory that telepathy is
more or less spontaneous, and cannot be produced to order. This theory is true
as far as it goes, but there is a side of the case that these investigators
overlook, probably because of their lack of the occult principles involved in
the phenomena. I mean this: that their most brilliant successes have been
obtained by reason of their unconscious "switching on" of the astral
telepathic sense, the clairvoyant sense. While in this condition, they obtained
startling results; but the next time they tried, they failed to awaken the
astral sense, and, therefore, had to depend entirely upon the physical
telepathic sense, and, consequently, their results were comparatively poor.

You will understand the difference and distinction between
physical-sense telepathy, and astral-sense telepathy, if you will carefully
consider the nature of each, as I shall now present it to you. I ask your close
attention to what I shall have to say on this subject in the remaining pages of
this chapter. Do not pass over these explanations as "dry," for
unless you have a clear fundamental understanding of the thing, you will never
be able to get the best results. This is true of every phase of learning,
physical as well as psychical--one must get started right, in order to obtain
the best results.

In the first place, every thought process, every emotional
activity, every creation of ideas, is accompanied by a manifestation of
force--in fact, is the result of the manifestation of a force. Without entering
at all into the question of what mind is, in itself, we may rest firmly on the
natural fact that every manifestation of mental or emotional activity is the
result of an action of the brain or nervous system, manifesting in a form of
vibrations. Just as in the case of the manifestation of electricity in which
certain chemical elements are consumed, or transformed, so in the case of
mental or emotional activity there is a consuming or transformation of the
substance of which the nervous system is composed. When I say "nervous system"
in this connection, I include the brain, or brains of man--for these are but a
part of his great nervous system in which all emotional or mental activity is
manifested.

Moreover, just as there is no real destruction of matter in
any of Nature's processes--all seeming destruction being but a
transformation--so in the case before us there is a transformation of the
energy released in the thought or emotional process. We may grasp this idea
more clearly if we consider what takes place into transformation of electrical
energy. For instance, transmit a strong current of electricity over a fine
wire, or filament of carbon, and lo! the current is transformed into light. Use
another kind of channel of transmission, and the current is transformed into
heat. Every electric light, or electric heating apparatus is proof of this. In
the same way, the electric current is sent into space in the form of wireless
waves. These waves coming in contact with certain forms of apparatus are
transformed into forms of force which are registered and interpreted by the
wireless operator.

In the same way, the telepathic waves of energy are sent
forth by the activity released by the thought or emotion state. These waves
travel in every direction, and when they come in contact with physical
apparatus sufficiently sensitive to register them, they may be reproduced or
retransformed into thought or mental states similar to those which originally
sent them forth. You talk into the receiver of the telephone, and the sound
waves are transformed into waves of electricity. These electric waves travel
over the wires, and on reaching the other end of the telephone circuit are
again transformed into sound-waves which are heard by the ear of the listener.
Well, then, when your brain sends out thought waves, these travel until they
are received by the apparatus in the brain of another person, when they are
re-transformed into thoughts of the same kind that originally caused the
thought-waves. I will have much more to say on this subject in the next
chapter. I will pause here to point out the difference between the phenomena of
this form of telepathy, and the higher form which is really a phase of
clairvoyance.

Now, in the case of what may be called a
clairvoyant-telepathy, or astral telepathy, the ordinary thought-waves play but
a small part. Instead of these, there is a transmission of force along the
channels of the astral plane. It is almost impossible to describe the phenomena
of the astral plane in the terms of the physical. I may illustrate the matter,
in a general way, by saying that is something like your astral self actually
extending itself out until it touches the astral self of the other person, and
thus actually "feels" the astral activities there, instead of it
being a case of something like waves travelling along space between brain and
brain. Do you get this clearly? This is about as near to it as I can explain it
to you at this place. Telepathy is simply a matter of the transmission and
receiving of waves of vibratory force which have travelled along the ether
between two persons. But clairvoyance or astral-telepathy is something like
your mind being extended out until it actually touches the mind of the other
person and sees what is there.

I shall have much to say regarding the working out of the
processes of clairvoyance, as we proceed. I have merely given the above
explanation for the purpose of distinguishing between ordinary telepathy and
clairvoyance, so as to prevent you from falling into a common error. Now let us
consider the phenomena of ordinary telepathy--this is very wonderful in itself,
although it is on a lower plane of activity than its astral or clairvoyant
counterpart.

Telepathy, meaning Thought-Transference, bears a misleading
title. Literally translated, it means "suffering at a distance," or,
perhaps, "feeling pain at a distance." The name should really
indicate "knowing at a distance," in order to be properly
descriptive. But as the term has acquired a forced meaning by reason of years
of usage, it will probably be continued in popular favor. After all, names do
not count, so long as the meaning is accepted and understood.

While the term itself has been generally used in the sense
of conscious and deliberate sending and receiving of thought-waves, there is a
far wider field of phenomena really covered by it, viz., the unconscious
sending and receiving of mental and emotional vibrations. I shall take up this
phase of the subject in a moment, after I have called your attention to the
mechanism whereby the waves of thought and emotion are transmitted.

In the last chapter, you will remember that I called your
attention to the fact that there is a manifestation of energy or force (in the
form of vibrations) in every mental or emotional state. This is true not only
in the case of deep thought or vivid feeling, but also in the case of general
mental "feelings," and emotional states. During such manifestations
there is a radiation of mental or emotional vibrations from the brain or
nervous centres of the system, which flows out in all directions just as do
light and wireless electricity. The principal seats or centres of these
radiations are (1) the several brains of man, viz., the cerebrum, cerebellum,
and the medulla oblongata, respectfully; and (2) the several great centres of
nerve substance in the human system, called the plexi, such as the solar
plexus, etc.

The vibrations arising from emotional excitement are sent
out principally from the plexi, or great centres of the sympathetic nervous
system. Those arising from the more strictly mental states emanate from certain
centres and points of the brain, or brains, of the person manifesting them.
Certain forms of these vibrations constitute the real essence of what is
generally called "human magnetism," which will be treated upon in the
proper place in these lessons.

I do not think it advisable to go into the technical details
of the generation and mechanism of transmission of these thought and emotional
vibrations, in these lessons. To understand the same would require a technical
knowledge of physiology and organic chemistry, which is not possessed by the
average person. Moreover, such details are neither interesting nor instructive
to the general student of occultism. But, I think it proper to give at least a
brief description of the receiving of such vibratory-waves by other
individuals.

In the first place, every great plexus, or groups of nerve
ganglia, in the human system is a receiving station, as well as a sending
station. A person manifesting strong emotional excitement tends to awaken
similar states in the nervous centres of other persons in whom the conditions
are favorable. This explains why the vibrations of anger, fear, panic, are so contagious.
It also explains the strong effect of the vibrations emanating from the nerve
centres controlling the reproductive system, in certain cases of strong sexual
excitation. Each human sympathetic nervous system contains many receiving
stations where emotional vibrations are received, and where they tend to be
transformed into similar feeling in the receiving system, unless neutralized by
other mental and emotional states in the person.

When we come to consider the apparatus by which is received
the vibrations arising from what may be called "purely mental"
operations of the brain, such as intellectual thought, constructive
imagination, etc., we find a more specialized arrangement, as might be
expected. There are several minor receiving points of mental vibrations,
regarding which I do not consider it worth while to go into detail, because of
the technical features involved. The principal apparatus for receiving thought
vibrations of this kind is that which is known as the "pineal gland,"
which I shall now describe.

The pineal gland is a peculiar mass of nervous substance
which is embedded in the human brain, in a position near the middle of the
skull almost directly above the extreme top of the spinal column. It is shaped
like a small cone; and is of a reddish-gray color. It lies in front of the
cerebellum, and is attached to the floor of the third ventricle of the brain.
It contains a small quantity of peculiar particles of gritty, sand-like
substance, which are sometimes called "brain-sand." It derives its
scientific name from its shape, which, as I have said, resembles a pine-cone.
Physiologists are at sea regarding the function of this strange organ, and
generally content themselves with the statement that "its functions are
not understood." But occultists know that the pineal gland, with its
peculiar arrangement of nerve-cell corpuscles, and its tiny grains of
"brain-sand," is the physical telepathic receiving instrument.
Students of wireless telegraphy have noticed a startling resemblance between the
pineal gland and a part of the receiving instrument employed in wireless
telegraphy.

The thought vibrations coming in contact with the nervous
system of the receiving person, set up a peculiar vibration in the substance of
the pineal gland and thus the first step in the transformation of these
vibrations into thought-forms in the mind of the person is under way. The
remainder of the process is too technical, both in the physiological as well as
in the occult sense, to be taken up in detail at this place. The student will
do well to get the idea of the workings of wireless telegraphy well fixed in
his mind, for this will set up the right conception of the working of ordinary
telepathy, without the necessity of complicated technical diagrams and descriptions.

And, now then, let us see what results from the sending
forth and receiving of these mental and emotional waves of force and energy. It
is a most interesting subject, I assure you. While the phenomena of the astral
plane is probably more fascinating to the average student, I would impress upon
you the importance of mastering the occult phenomena of the physical plane,
before passing on to that of the higher planes.

In the first place, as all occultists know, each person is
constantly surrounded with what has been called an "atmosphere"
composed of mental and emotional vibrations which are emanated from his
personality. The atmosphere of each person depends upon the general character
of the thoughts and feelings of the person in question. Consequently, as no two
persons are precisely alike in character, it follows that no two personal
atmospheres are exactly alike. Each person has a psychic atmosphere of his or
her own. These atmospheric vibrations do not extend very far from the presence
of the person, and, consequently affect only those coming near to him.

In the same way, every group or crowd of persons has its own
psychic atmosphere, composed of a blending of the individual psychic
atmospheres of the persons composing the crowd, group or assemblage, and
representing the general average of the thought and feelings of the crowd.
There are no two group atmospheres exactly alike, for the reason that no two
groups of persons, large or small, are exactly alike. Actors know that each
audience which they face has its own psychic atmosphere, and the actors are
affected by it. Preachers, lawyers, and speakers in general are quite aware of
this fact, and freely admit it, though they may not be acquainted with the
causes or laws governing the phenomena.

Following the same psychic law, it will be found that every
town or large city, or even every small village or section of a larger town,
will be found to have its own distinctive psychic atmosphere, which is very
perceptible to strangers visiting the place, and which affect those who take up
their residence in the place. In large cities, it has been noticed that every
building has its own peculiar vibrations which arise from the general character
of those occupying it. Different church buildings likewise reflect the
character of the general habits of thought and feeling of those worshipping in
them. Likewise, certain business streets have pleasant or unpleasant vibrations
in their atmosphere, from the same causes. Every person recognizes the truth of
these statements, though but few are able to account for the facts in a
scientific manner.

The beginner in the study of psychic phenomena often asks
how these things can be, when the thought which has occasioned the vibrations have
long since passed away. The explanation is simple, when properly explained. It
is something like this: just as heat remains in a room after the stove has
ceased to throw out heat-waves, so do the vibrations of thought and feeling
persist long after the thought or feeling has died away. Or, if you prefer a
more material illustration, we may say that if a package of perfumery has been
opened in a room, and then removed, the air will remain charged with the odor
for a long time afterwards.

So, you see, the same principle applies in the case of
psychic vibrations. The person carries around with him the general atmosphere
of his characteristic mental and emotional vibrations. And, in the same way,
the house, store, church, street, town, or city, etc., is permeated with the
psychic vibrations of those who have frequented them. Nearly every one realizes
the different feeling that impresses him when he enters a strange house,
apartment, store or church. Each one has its own difference of psychic effect.
And, so does each person create his or her psychic effect upon those coming in
contact with him or her, or who comes into his or her presence or vicinity.

The next question asked by the thoughtful new student is
this: If persons are constantly sending forth psychic vibrations, and if such
vibrations persist for some time, why are we not overwhelmed with the force of
them; and why are they not all so mixed up as to lose all their effect. I shall
now answer this very important question.

In the first place, though we are constantly affected more
or less by the multitude of psychic vibrations beating upon us, still the
greater part of them do not consciously impress us. For an example, we have but
to consider how few of the sounds or sights of a busy street are impressed upon
our consciousness. We hear and see only a few of the things which attract our
attention and interest. The rest are lost to us, although our eyes and ears
receive them all. In the same way, we are impressed only by the stronger
vibrations which reach us, and then only by those which we have attracted to
ourselves, or which prove attractive to us by reason of our own likes and
dislikes.

In the second place, the effect of certain thought
vibrations is neutralized by the effect of the vibrations of thoughts of an
opposite character. Just as a mixture of black and white produces the neutral
color of grey, so do two currents of opposing thought vibrations tend to
resolve themselves into a neutral vibration which has little or no effect upon
those coming in contact with them. You may think of numerous correspondences to
this in the world of material things. For instance, a mixture of very hot and
very cold water, will produce a neutral lukewarm liquid, neither hot nor cold.
In the same way, two things of opposing taste characteristics, when blended,
will produce a neutral taste having but little effect upon one. The principle
is universal, and is readily understood.

In the third place, there is that which we may call an
"affinity" between thoughts and feelings of a similar character. Not
only do the vibrations of similar thoughts tend to coalesce and combine; but,
more than this, each one of us attracts to himself or herself the thought
vibrations which are in general accord with corresponding thoughts in our own
minds, or feelings in our own nature. Like attracts like. In the same way, the
character of our thoughts and feelings act to repel thought or emotional
vibrations of an opposite or inharmonious nature. As all occultists know,
everyone draws thought vibrations in harmony with his or her own; and also
repels thought vibrations of an inharmonious nature.

These are the general laws and principles governing the
phenomena of this phase of telepathic vibrations. There is much more to be said
on the subject, of course, but if you will note carefully the leading
principles and laws of manifestation just mentioned, you will be able to reason
correctly regarding any phase of this class of phenomena which may come before
you for attention. Once you learn a general rule, the rest becomes merely a
matter of application and interpretation. Let us now proceed to a consideration
of other phases of the general subject of telepathic influence.

We now come to the phase of what may be called direct
telepathy--that is where a thought is consciously, and more or less purposely,
directed toward another person. We come across many interesting cases of this
kind where persons find themselves thinking intently of certain other persons,
and afterwards are told by the other persons that "I found myself thinking
intently about you, at such and such a time," etc. In some of these cases
it is difficult to determine which one started the thinking. Again, how often
do we find ourselves thinking of a person, when all of a sudden the person
comes into sight. Again, we think intently and earnestly about a certain
question; and then, all of a sudden, other folks whom we meet begin talking to
us about the same thing. These instances are too common to need more than a
passing notice.

A little more purpose is displayed in that class of
phenomena in which we intently wish that a certain person shall do a certain
thing, and lo! we soon learn that that certain person has done it. A number of
years ago, a popular writer wrote an article in which he mentioned what seemed
to him to be a curious instance of some form of mental influence or telepathy.
He said that he had found out that if he would sit down and carefully write a
letter to some person from whom he had not heard for a long time, and then
destroy the letter instead of sending it, he would be almost certain to receive
a letter from that person within a few days. He did not attempt to account for
the phenomenon, he merely called the attention of his readers to it. Many
persons have followed the suggestion, often with very wonderful results. There
is nothing miraculous, or supernatural about such occurrences. It is merely one
phase of telepathy. The concentrated thought of the writer of the letter is
directed toward the other person, and that person begins to think of the first
one; then he thinks he will write to him; then he actually does write.
Distance, space, and direction have no importance in this experiment--it is not
necessary to even know where the second person is, in fact.

There are often found persons so closely in psychic harmony
with each other that they very often are able to ask questions and receive
answers from each other, even though great distances separate them. Some
particular times there is a better psychic harmony existing between the same
persons than is found at other times. All this, of course, affects the success
of the experiment. It is surprising what wonderful results along these lines
may be obtained by almost any person of average intelligence, after a little careful,
patient, conscientious practice.

But there have been phenomena obtained as the result of long
series of careful experiments which are, in a way, even more wonderful than
these somewhat less deliberate experiments just mentioned. I allude to the experiments
of a number of earnest, careful scientific students, who surrounded themselves
with every precaution against over-enthusiasm, fraud, and coincidence.
Prominent among this class of investigations we find those conducted by the
Society for Psychical Research, of England, which really established a
firm basis for the work of other investigators who followed the general methods
of the said society. In the following chapter, I shall give you a somewhat
extended statement of the results of such investigations, because this
information is important to every student of psychic phenomena, not only
because it establishes a firm scientific basis for his studies and beliefs, but
also because it gives him important information which he may apply in the
course of his own experimental work.

I may mention that the investigations into the subject of
telepathy, and kindred subjects, under the auspices of the society just
mentioned, were conducted by men of careful scientific training and experience,
and under the general supervision and approval of the officers of the society,
among which have been numbered such eminent men as Prof. Henry Sidgwick, of
Cambridge University; Prof. Balfour Stewart, a Fellow of the Royal Society of
England; Rt. Hon. A.J. Balfour, the eminent English statesman; Prof. William
James, the eminent American psychologist; Sir William Crookes, the great
chemist and discoverer of physical laws, who invented the celebrated
"Crookes' Tubes," without which the discovery of the X Rays, radio-activity,
etc., would have been impossible; Frederick W.H. Myers, the celebrated explorer
of the astral planes, and writer upon psychic phenomena; Sir Oliver Lodge, the
popular English scientist; and other men of international reputation and high
standing. The character of these men at once gives the stamp of honesty and
scientific accuracy to all the work of the society.

In order that you may understand the spirit which animated
these scientific investigators in their work of the exploration of this new and
strange region of Nature, I ask you to carefully read the following words of
the presidential address of Sir William Crookes, before the Royal Society, at Bristol, England,
in 1898. Remember, please, that this address was made before an assemblage of
distinguished scientists, many of them rank materialists and, quite skeptical
of all occult phenomena--this was nearly twenty years ago, remember. Sir
William Crookes, facing this gathering, as its president, said:

"Were I now introducing for the first time these inquiries
to the world of science, I should choose a starting point different from that
of old (where we formerly began). It would be well to begin with Telepathy;
with that fundamental law, as I believe it to be, that thoughts and images may
be transferred from one mind to another without the agency of the recognized
organs of sense--that knowledge may enter the human mind without being
communicated in any hitherto known or recognized ways. * * * If telepathy takes
place, we have two physical facts--the physical change in the brain of A, the
suggestor, and the analogous physical change in the brain of B, the recipient
of the suggestion. Between these two physical events there must exist a train
of physical causes. * * * It is unscientific to call in the aid of mysterious
agencies, when with every fresh advance in knowledge it is shown that either
vibrations have powers and attributes abundantly able to any demand--even the
transmission of thought.

"It is supposed by some physiologists that the essential
cells of nerves do not actually touch, but are separated by a narrow gap which
widens in sleep while it narrows almost to extinction during mental activity.
This condition is so singularly like a Branly or Lodge coherer (a device which
led to the discovery of wireless telegraphy) as to suggest a further analogy.
The structure of brain and nerve being similar, it is conceivable that there
may be present masses of such nerve coherers in the brain, whose special
function it may be to receive impulses brought from without, through the
connecting sequence of ether waves of appropriate order of magnitude.

"Roentgen has familiarized us with an order of
vibrations of extreme minuteness as compared with the smallest waves with which
we have hitherto been acquainted: and there is no reason to suppose that we
have here reached the limit of frequency. It is known that the action of
thought is accompanied by certain molecular movements in the brain, and here we
have physical vibrations capable from their extreme minuteness of acting direct
upon individual molecules, while their rapidity approaches that of internal and
external movements of the atoms themselves. A formidable range of phenomena
must be scientifically sifted before we effectually grasp a faculty so strange,
so bewildering, and for ages so inscrutable, as the direct action of mind upon
mind.

"In the old Egyptian days, a well known inscription was
carved over the portal of the Temple
of Isis: 'I am whatever
has been, is, or ever will be; and my veil no man hath yet lifted.' Not thus do
modern seekers after truth confront Nature--the word that stands for the
baffling mysteries of the Universe. Steadily, unflinchingly, we strive to
pierce the inmost heart of Nature, from what she is to reconstruct what she has
been, and to prophesy what she shall be. Veil after veil we have lifted, and
her face grows more beautiful, august and wonderful, with every barrier that is
withdrawn."

You will notice that this address made nearly twenty years
ago, and from the standpoint of physical science is in full accord with the
ideas of occultism as old as the hills. And yet, the speaker had worked out the
idea independently. He also investigated higher forms of psychic phenomena,
with results that startled the world. But, you will notice that he does not
attempt to give any other than purely physical laws the credit for the ordinary
phenomena of telepathy. And he was thoroughly right in this, as we have seen.
He escaped the common error of confusing physical-sense phenomena with the
phenomena of the astral-senses. Each plane has its own phenomena--and each
class is surely wonderful enough. And, again, remember that both physical and
astral phenomena are purely natural; there is no need for seeking any
supernatural agencies to account for these natural facts.

The investigators of the Society for Psychical Research, of England,
started by giving a broad definition of Telepathy, as follows: "Telepathy
is the communication of impressions of any kind from one mind to another,
independently of the recognized channels of sense." They took the rational
position that the actual distance between the projector and the recipient of
the telepathic message is not material; and that all that is required is such a
separation of the two persons that no known operation of the senses can bridge
the space between them. They wisely held that telepathy between two persons in
the same room is as much telepathy as when the two persons are located at
opposite sides of the world.

The investigators then ruled out all instances of
thought-transmission in which there was even the slightest muscular contact
between the projector and the recipient. They held that though there might be
genuine telepathy in such cases, nevertheless, there was always the possibility
of fraud or collusion, or of unconscious muscular action on the part of the
projector. They demanded absolute and actual separation of the two persons, in
order that their experiments might be above suspicion. They were wise in this,
for while there is undoubtedly a psychic communication in the cases in which
there is the slight physical connection between the two persons (as I shall
point out to you a little further on), still the element of doubt or suspicion
must be entirely eliminated from a scientific test, in order to render it
valuable and valid.

They, therefore, confined their investigations in Telepathy
to the two following classes, viz.: (1) where actions are performed without
physical contact with the person willing; and (2) where some number, word, or
card is guessed apparently without any of the ordinary means of communication.
The investigators recognized the possibility that in the first of the
above-mentioned two classes of experiments there is a possibility of suspicion
of collusion, fraud, or unconscious suggestion, in the matter of the motion of
the eyes of the party, or some member of it, which might be seized upon,
perhaps unconsciously, by the recipient, and used to guide him to the object
which was being thought of by the projector or the party. They sought to
obviate this difficulty by blindfolding the percipient, and by placing
non-conductors of sound over his ears. But, finally, they came to the
conclusion that even these precautions might not prove sufficient; and,
accordingly, they devoted their attention to the second class of experiments,
in which all ordinary means of communication between projector and recipient
were impossible. They took the additional precautions of limiting their circle
to a small number of investigators of scientific reputations, and well known to
each other, always avoiding a promiscuous company for obvious reasons.

One of the earliest series of investigations by these
special committees of investigators was that of the family of the Rev. A.M.
Creery, in Derbyshire, England. The children of this
family had acquired a reputation in what was known as the "guessing
game," in which one of the children, previously placed outside of the
room, then returned to the room and attempted to "guess" the name or
location of some object agreed upon by the party during her absence. The
results were very interesting, and quite satisfactory, and have frequently been
referred to in works on the subject written since that time. I think it well to
give the results of this series of experiments in some little detail, for they
form a basis for experiments on the part of those who read these lessons.

Prof. W.F. Barrett, Professor of Physics in the Royal
College of Science for Ireland,
conducted the most of the experiments. The report to the Society says: "We
began by selecting the simplest objects in the room; then chose names of towns,
people, dates, cards out of a pack, lines from different poems, etc., in fact,
any thing or series of ideas that those present could keep in their minds
steadily. The children seldom made a mistake. I have seen seventeen cards
chosen by myself named right in succession without any mistake. We soon found
that a great deal depended on the steadiness with which the ideas were kept
before the minds of the thinkers, and upon the energy with which they willed
the ideas to pass. I may say that this faculty is not by any means confined to
the members of one family; it is much more general than we imagine. To verify
this conclusion, I invited two of a neighbor's children to join us in our
experiments, with excellent results."

The report gives the methods of the experiments, as follows:
"The inquiry has taken place partly in Mr. Creery's house, and partly in
lodgings, or at a hotel occupied by some of our number. Having selected at
random one child, whom we desired to leave the room and wait at some distance,
we would choose a pack of cards, or write on a piece of paper a name of a
number which occurred to us at the moment. Generally, but not always, this was
shown to the members of the family present in the room; but no one member was
always present, and we were sometimes entirely alone. We then recalled the
child, one of us always assuring himself that, when the door was suddenly
opened, she was at a considerable distance, though this was usually a
superfluity of caution, as our habit was to avoid all utterances of what was
chosen. On re-entering, she stood--sometimes turned by us with her face toward
the wall, oftener with her eyes directed toward the ground, and usually close
to us and remote from the family--for a period of silence varying from a few
seconds to a minute, till she called out to us some number, card, or whatever
it might be."

In the first experiments, in "guessing" the name
of objects, the child guessed correctly six out of fourteen. She then guessed
correctly the name of small objects held in the hands of one of the
committee--five times out of six. She guessed fictitious names chosen by the
committee--five out of ten, at the first trial. The committee then tested her
by writing down the name of some object in the house, fixed at random, and
then, after all had thought intently of the thing, they sent for the child and
bade her try to find the thing thought of, the thought-concentration of course
continuing during the search. The result is thus reported: "In this way I
wrote down, among other things, a hair-brush--it was brought; an orange--it was
brought; a wine-glass--it was brought; an apple--it was brought; and so on,
until many objects had been selected and found by the child."

Passing over the details of many other experiments we find
that the following remarkable results were obtained by the committee:
"Altogether, three hundred and eighty-two trials were made in this series.
In the case of letters of the alphabet, of cards, and of numbers of two
figures, the chances of success on a first trial would naturally be 25 to 1, 52
to 1, and 89 to 1, respectively; in the case of surnames they would of course be
infinitely greater. Cards were far most frequently employed, and the odds in
their case may be taken as a fair medium sample, according to which, out of a
whole series of three hundred and eighty-two trials, the average number of
successes at the first attempt by an ordinary guesser would be seven and
one-third. Of our trials, one hundred and twenty-seven were successes on the
first attempt, fifty-six on the second, nineteen on the third--MAKING TWO
HUNDRED AND TWO, OUT OF A POSSIBLE THREE HUNDRED AND EIGHTY-TWO!" Think of
this, while the law of averages called for only seven and one-third successes
at first trial, the children obtained one hundred and twenty-seven, which,
given a second and third trial, they raised to two hundred and two! You see,
this takes the matter entirely out of the possibility of coincidence or
mathematical probability.

But this was not all. Listen to the further report of the
committee on this point: "The following was the result of one of the
series. The thing selected was divulged to none of the family, and five cards
running were named correctly on a first trial. The odds against this happening
once in a series were considerably over a million to one. There were other
similar batches, the two longest runs being eight consecutive guesses, once
with cards, and once with names; where the adverse odds in the former case were
over one hundred and forty-two millions to one; and in the other, something
incalculably greater." The opinion of eminent mathematicians who have
examined the above results is that the hypothesis of mere coincidence is
practically excluded in the scientific consideration of the matter. The
committee calls special attention to the fact that in many of the most
important tests none of the Creery family were cognizant of the object
selected, and that, therefore, the hypothesis of fraud or collusion is
absolutely eliminated. The committee naturally came to the conclusion that the
phenomena was genuine and real telepathy.

Prof. Balfour Stewart, LL.D., F.R.S., who was present at
some of these experiments, though not a member of the committee, expressed
great amazement at some of the results. He reports: "The thought-reader
was outside a door. The object or thing thought of was written on paper and
silently handed to the company in the room. The thought reader was then called
in, and in the course of a minute the answer was given. Definite objects in the
room, for instance, were first thought of, and in the majority of the cases the
answers were correct. Then numbers were thought of, and the answers were
generally right, though, of course, there were some cases of error. The names
of towns were thought of, and a good many of these were right. Then fancy names
were thought of. I was asked to think of certain fancy names, and mark them
down and hand them round to the company. I thought of and wrote on paper,
'Blue-beard,' 'Tom Thumb,' 'Cinderella.' and the answers were all
correct!"

The committee also conducted a number of experiments with other
recipients, with very satisfactory results. Colors were correctly guessed with
a percentage of successes quite beyond the average or probable number. Names of
towns in all parts of the world, were correctly "guessed" by certain
recipients with a wonderful degree of success. But, probably most wonderful of
all, was the correct reproduction of diagrams of geometrical and other figures
and shapes. In one case, the recipient, in a series of nine trials, succeeded
in drawing them all correctly, except that he frequently reversed them, making
the upper-side down, and the right-hand side to the left. The Society, has
published these reproduced diagrams in its Illustrated reports, and they have
convinced the most skeptical of critics. Some of the diagrams were quite
complicated, unusual, and even grotesque, and yet they were reproduced with
marvelous accuracy, not in a hesitating manner, but deliberately and
continuously, as if the recipient were actually copying a drawing in full
sight. Similar results have been obtained by other investigators who have
followed the lead of these original ones.

So you see, the seal of scientific authority has been placed
upon the phenomena of telepathy. It is no longer in the realm of the
supernatural or uncanny. As Camille Flammarion, the eminent French scientist,
has said: "The action of one mind upon another at a distance--the
transmission of thought, mental suggestion, communication at a distance--all
these are not more extraordinary than the action of the magnet on iron, the
influence of the moon on the sea, the transportation of the human voice by
electricity, the revolution of the chemical constituents of a star by the
analysis of its light, or, indeed, all the wonders of contemporary science.
Only these psychic communications are of a more elevated kind, and may serve to
put us on the track of a knowledge of human nature. What is certain is: That
telepathy can and ought to be henceforth considered by Science as an
incontestable reality; that minds are able to act upon each other without the
intervention of the senses; that psychic force exists, though its nature is yet
unknown. * * * We say that this force is of a psychic order, and not physical,
or physiological, or chemical, or mechanical, because it produces and transmits
ideas and thoughts, and because it manifests itself without the co-operation of
our senses, soul to soul, mind to mind."

In addition to investigating the above mentioned classes of
telepathic phenomena, the English Society for Psychical Research investigated
many remarkable cases of a somewhat higher phase of telepathy. They took down
the stories told by persons deemed responsible, and then carefully examined,
and cross-examined other witnesses to the strange phenomena. The record of
these experiments, and investigations, fill a number of good sized volumes of
the Society's reports, which are well worth reading by all students of the
subject. They may be found in the libraries of nearly any large city. I shall,
however, select a number of the most interesting of the cases therein reported,
to give my students an idea of the character of the phenomena so investigated
and found genuine by the committees having this class of telepathy under
investigation.

An interesting case of spontaneous telepathy is that related
by Dr. Ede, as follows: "There is a house about a half-mile from my own,
inhabited by some ladies, friends of our family. They have a large alarm bell
outside their house. One night I awoke suddenly and said to my wife: 'I am sure
I hear Mrs. F's alarm bell ringing.' After listening for some time, we heard
nothing, and I went to sleep again. The next day Mrs. F. called upon my wife
and said to her: 'We were wishing for your husband last night, for we were
alarmed by thieves. We were all up, and I was about to pull the alarm bell,
hoping that he would hear it, saying to my daughters, "I am sure it will
soon bring Dr. Ede," but we did not ring it.' My wife asked what time this
had happened, and Mrs. F. said that it was about half past one. That was the
time I awoke thinking that I heard the bell."

In this case there was manifested simply ordinary physical
plane telepathy. Had the bell actually been rung, and heard psychically, it
would have been a case of astral plane hearing, known as clairaudience. As it
was, merely the thought in the mind of Mrs. F., and her strong idea to ring the
bell, caused a transmission of thought waves which struck Dr. Ede with great
force and awakened him. This case is interesting because it is typical of many
cases of a similar nature within the experience of many persons. It is seen
that a strong feeling, or excitement, accompanied by a strong desire or wish to
summon another person, tends to give great power and effect to the thought
waves emitted. They strike the mind of the recipient like the sudden ringing of
an alarm clock bell.

Another interesting case is that of two ladies, both well
known to members of the committee, and vouched for as of strict veracity. This
case is unusual for the reason that two different persons received the
thought-waves at the same time. Here is an abridgment of the case: "Lady
G. and her sister had been spending the evening with their mother, who was in
her usual health and spirits when they left her. In the middle of the night the
sister awoke in her fright and said to her husband: 'I must go to my mother at
once; do order the carriage. I am sure that she is taken ill.' On the way to
her mother's house, where two roads meet, she saw Lady G.'s carriage
approaching. When they met each asked the other why she was there. They both
related the same experience and impression. When they reached their mother's
house, they found that she was dying, and had expressed an earnest wish to see
them."

Another case of a similar nature is this: "At the siege
of Mooltan, Major General R., then adjutant of his regiment, was severely
wounded and supposed himself to be dying. He requested that his ring be taken
off his finger and sent to his wife. At the same time his wife was at
Ferozepore, one hundred and fifty miles distant, lying on her bed, in a state
half way between waking and sleeping. She saw her husband being taken off the
field, and heard his voice saying: 'Take this ring off my finger, and send it
to my wife.'"

This case bears the marks of very strong telepathy, but also
has a suspicious resemblance to clairvoyance accompanied by clairaudience. Or
perhaps it is a combination of both telepathy and clairvoyance. It is
impossible to determine which, in absence of more detailed information. The
message of persons dying, or believing themselves to be approaching death, are
frequently very strong, for certain reasons well known to occultists. But there
is nothing supernatural about the phenomena, and in most cases it is merely a
case of strong telepathy.

The Society also reports the following interesting case:
"A. was awake, and strongly willed to make himself known to two friends
who at that time (one o'clock in the morning) were asleep. When he met them a
few days afterward, they both told him that at one o'clock they had awakened
under the impression that he was in their room. The experience was so vivid
that they could not go to sleep for some time, and looked at their watches to
note the time." Cases of this kind are quite common, and many experimenters
have had equally good results with this phase of thought transference. You will
remember that there is no actual projection of the astral body, in most of
these cases, but merely a strong impression caused by concentrated thought.

Another interesting case is that of the late Bishop
Wilberforce, and is recorded in his biography, as follows: The Bishop was in
his library at Cuddleson, with three or four of his clergy with him at the same
table. The Bishop suddenly raised his hand to his head, and exclaimed: "I am
certain that something has happened to one of my sons." It afterwards
transpired that just at that time his eldest son's foot was badly crushed by an
accident on board his ship, the son being at sea. The Bishop himself recorded
the circumstance in a letter to Miss Noel, saying: "It is curious that at
the time of his accident I was so possessed with the depressing consciousness
of some evil having befallen my son, Herbert, that at the last, I wrote down
that I was unable to shake off the impression that something had happened to
him, and noted this down for remembrance." There is nothing unusual about
this case, for it has been duplicated in the experience of many persons. Its
chief importance lies in the fact that it is recorded by a man of wide reputation
and high standing, and also that the Bishop had taken the precaution to note
down the thing at the time, instead of merely recalling it after he had heard
of the accident.

You will notice that in many cases of this kind the
phenomenon closely approaches the aspect of true clairvoyance, or astral
sensing. In some cases there appears to be a blending of both telepathy and
astral clairvoyance. In fact, there is but very little difference between the
highest phases of ordinary telepathy, and the more common phases of
clairvoyance. Here, as in many other cases of Nature's forces, there seems to
be a gradual blending, rather than a sharp dividing line between the two
classes of phenomena. Moreover, the student developing his telepathic powers
will frequently find that he is beginning to unfold at least occasional flashes
of clairvoyance.

In the case of telepathy, the recipient merely senses what
is in the mind of the projector. In some cases a picture in the mind of the
projector may be seen by the recipient, and may thus be mistaken for a case of
pure clairvoyance. But, in investigating closely, it will be found that the
real scene was slightly different from the impression, in which case it shows
that the impression was simply telepathic. Clairvoyant vision shows the scene
as it really is, or rather as the physical eye of the recipient would have seen
it. The astral sight really sees the scene, and does not merely receive the
mental impression of the projector. The first is original seeing; the second,
merely a reproduction of images already in the mind of the projector, and
colored by his personality, etc.

In the next lesson, I shall give you a number of exercises
and methods designed to develop your telepathic powers. You will find the
practice of these most interesting and entertaining, and at the same time most
instructive. You will find that as you practice the exercises given therein,
you will become more and more adept and proficient in producing telepathic
phenomena. From the lower stages, you will be able to proceed to the higher.
And, in time, you will be surprised to find that almost unconsciously you have
passed into the stage in which you will have at least occasional manifestations
of clairvoyance, psychometry, etc.

In fact, there is no better way known to practical
occultists to develop in a student the powers of clairvoyance than just this
method of starting the student with the exercises designed to develop the
telepathic power. It has been found by centuries of experience that the student
who develops telepathic power, in a systematic way, will gradually unfold and
evolve the clairvoyant and psychometric power. It constitutes the first rungs
on the ladder of psychic development.

Of course, under the head of clairvoyance, etc., you will be
given methods and exercise designed to develop clairvoyant powers--some of them
very valuable and effective methods, at that. But, notwithstanding this, I feel
that I should impress upon you the importance of laying a firm foundation for
such instruction, by developing yourself first along the lines of telepathic
power. Such a course will not only keenly sharpen your powers of receptivity to
such vibrations as you may wish to receive; but it will also train your mind in
the direction of translating, interpreting, and recording such impressions when
received.

You must remember that proficiency in a mental art is
attained only by means of training the attention to concentrate upon the task.
It is the same way in clairvoyance and psychometry. Telepathy trains your
attention to concentrate upon the reception of impressions, and to hold them
firmly and clearly in consciousness. The result is that when you really develop
clairvoyant receptivity, your attention has already been trained to do the
necessary work. I need not tell you what an advantage this gives you over the
clairvoyant who has not received this training, for your own good common sense
will assure you of it.

So, now for our training in telepathy--not only for itself,
but also as a means of preparing for the higher stages.

The simpler forms of telepathic phenomena have received the
name "Mind Reading" and by some have been regarded as something not
quite within the class of real telepathy. This last impression has been
heightened by the fact that there has been offered the public many spectacular
exhibitions of pseudo mind-reading, that is to say, imitation or counterfeit
mind-reading, in which the result has been obtained by trickery, collusion, or
clever artifice. But, notwithstanding this fact, genuine mind-reading is
actually a phase of true telepathy.

What is generally known as mind-reading may be divided into
two classes, as follows: (1) where there is an actual physical contact between
the projector and the receiver; and (2) where there is no actual physical
contact, but where there is a close relation in space between the two parties,
as in the case of the "willing game." In the first class belong all
cases in which the projector touches the recipient, or at least is connected
with him by a material object. In the second class belong those cases in which
the recipient seeks to find an object which is being thought of by either a
single projector, or by a number of persons in the same room. You will notice
that both of these classes were omitted from the experiments of the Society for
Psychical Research, because of the possibility of fraud or collusion. But,
nevertheless, the student will do well to acquire proficiency in manifesting
this form of telepathy, not alone for its own sake, but, also, because it
naturally leads to higher development.

In the case of the first class of mind-reading namely, that
in which actual physical contact is had between the projector and the
recipient, there has been a disposition on the part of some authorities to
explain the whole matter by the theory of unconscious muscular impulse of the
projector; but those who have carefully studied this subject, and who have
themselves performed the feats of this class of mind-reading, know that there
is far more than this to it. Those familiar with the subject know that there is
a decided transference of thought-waves from the projector to the recipient,
and that the latter actually "feels" the same as they strike upon his
mental receiving apparatus. The whole difference between this and the higher
forms of telepathy is that in this the thought-currents generally run along the
wires of the nervous system, instead of leaping across the space between the
two persons.

It is known to all who have conducted this class of
experiments, that at times there will be experienced a change or shifting in
the transmission of the thought-currents. For a time, the thought-waves will be
felt flowing in along the nerves of the hands and arms when, all of a sudden
this will cease, and there will be experienced the passage of the current
direct from brain to brain. It is impossible to describe this feeling in mere
words, to those who have never experienced it. But those to whom it has once
been manifested will recognize at once just what I mean by this statement. It
is a different sensation from any other in the experience of a human being, and
must actually be experienced to be understood. The nearest analogy I can offer
is that feeling experienced by the person when a forgotten name for which he
has vainly sought, suddenly flashes or leaps into his consciousness--it is felt
to come from somewhere outside of the conscious field. Well, in the case of the
thought-current the feeling is much the same, only there is a fuller sense of
the "outsideness" of the source of the thought.

In order to make you understand the distinction between the
two classes of mind-reading more clearly, I will say that you may think of one
as akin to the ordinary telegraphy over wires; and of the other as akin to
wireless telegraphy. It is the same force in both cases, the difference being
simply one of the details of transmission. Fix this idea firmly in your mind,
and you will have no trouble in always having the right conception of any kind
of case of mind-reading, or telepathy. But, you must remember, there are cases
in which there is a combination of both methods of transmission, either
simultaneously, or else shifting and changing from one to the other.

I will here remind the student that he will learn more by a
half-dozen actual experiments in mind-reading, than he will by reading a dozen
books on the subject. It is very good to read the books in order to get the
correct theory well fixed in mind, and also in order to learn the best methods
as taught by those who have had a wide experience in the subject; but the real
"how" of the matter is learned only through actual experience. So, I
shall now give you advice and instructions concerning actual experimental work.

You, the student, should begin by making yourself a good
recipient--that is a good "mind reader," allowing others to play the
part of projector. Later on, you may play the part of projector, if you so
desire, but the real "fine work" is done by the recipient, and, for
that reason that is the part you should learn to play by frequent rehearsals.

I advise you to begin your experiments with friends who are
in sympathy with you, and who are interested in the subject. Avoid particularly
all early experiments with uncongenial or unsympathetic persons; and avoid as
you would a pestilence all those who are antagonistic either to yourself or to
the general subject of telepathy and kindred subjects. As you must make
yourself especially "sensitive" in order to successfully conduct a
mind-reading test, you will find yourself particularly susceptible to the
mental attitude of those around you at such times, and therefore should
surround yourself only with those who are congenial and sympathetic.

You will find that there is a great difference between the
several persons whom you "try out" as projectors. Some will be more
"en rapport" with you than are others who may be equally good
friends. "En rapport," you know, means "in vibrational
harmony." When two persons are en rapport with each other, they are like
two wireless telegraphic instruments perfectly attuned to each other. In such
cases there are obtained the very best results. You will soon learn to
distinguish the degree of en rapport conditions between yourself and different
persons--you soon learn to "feel" this condition. In the beginning,
it will be well for you to try several persons, one after the other, in your
mind-reading experiments, in order to pick out the best one, and also to learn
the "feel" of the different degrees of en rapport condition.

Even in cases of persons in whom the en rapport conditions
are good, it is well to establish a rhythmic unison between you. This is done
by both you and the person breathing in rhythmic unison a few moments. Begin by
counting "one-two-three-four," like the slow ticking of a large
clock. Have the other person join with you in so counting, until your minds
both work in the same rhythmic time. Then you should have him breathe in unison
with you, making a mental count with you at the same time, so that you will
"breathe together." Count (mentally) "one-two-three-four,"
as you inhale; the "one-two," holding the breath; and, then
"one-two-three-four," exhaling or breathing-out. Try this several
times, and, you will find that you have established a rhythmic unison between
yourself and the other person. In the progress of an experiment, if you should
find that the conditions are not as good as might be desired, you will do well
to pause for a few moments and re-establish the proper rhythmic harmony by this
method of harmonious rhythmic breathing.

Begin by having the projector select some prominent object
in the room, a chair, or table for instance. Then have him take your left hand
in his right hand. Raise your left hand, held in his right hand, to your
forehead; then close your eyes and remain passive a few moments. Have him
concentrate his mind intently on the selected object--and will that you should
move toward it. Have him think of nothing else except that object, and to will
you to move toward it, with all his power. Close your eyes, and quiet your
mind, opening your consciousness to every mental impression that he may send
you. Instruct him to think not merely "chair," for instance, but
rather "there--go there." The main thought in his mind must be that
of direction. He must will that you move toward that chair.

After a moment or two, you will begin to feel a vague,
general impulse to move your feet. Obey the impulse. Take a few slow steps in any
direction that seems easy to you. Sometimes this will take you in an opposite
direction from that of the chair, but it will "get you going," and
you will soon begin to feel that the direction is "all wrong," and
will begin to be mentally pulled in the right direction. You will have to
actually experience this feeling, before you will fully understand just what I
mean.

After some little practice, you will begin to feel quite
distinctly the mental direction, or will-force, of the projector, which will seem
to tell you to "come this way--now stop--now turn a little to the
right--now a little to the left--now stop where you are, and put out your right
hand--lower your hand--move your hand a little to the right--that's it, now you
have got it all right." You will soon learn to distinguish between the
"no, that's wrong" thought, and the "that's right" one; and
between the "go on," and the "come on" one. By making
yourself completely passive, and receptive and obedient to the thought and
will-impulses of the projector, you will soon act like a ship under the
influence of the rudder in the hand of the projector.

After you have attained proficiency in receiving the mental
impressions and directions, you will find yourself attracted or drawn, like a
piece of steel to the magnet, toward the object selected. It will sometimes
seem as if you were being moved to it even against your own will--and as if
someone else were actually moving your feet for you. Sometimes the impulse will
come so strong that you will actually rush ahead of the projector, dragging him
along with you, instead of having him a little in advance, or by your side. It
is all a matter of practice.

You will soon discover the great difference between
different projectors. Some of them will be in perfect en rapport condition with
you, while others will fail to get into tune with you. Some projectors do not
seem to know what is required of them, and usually forget to "will"
you to the object. It helps sometimes to tell them that the whole thing depends
upon their will power, and that the stronger their will is, the easier it is
for you to find the thing. This puts them on their mettle, and makes them use
their will more vigorously.

You will soon learn to recognize that peculiar feeling of
"all right," that comes when you finally stand in front of the
desired object. Then you begin to move your right hand up and down and around,
until you get the right "feel" about that also, when you should place
your hand on the place which seems to attract you most. You will find that the
hand is just as responsive to the mental force, as are the feet. You will soon
learn to distinguish between the mental signals: "up,"
"down," "to the right," "to the left," "stop
now, you're right," etc. I cannot tell you just the difference--you must
learn to "feel" them, and you will soon become expert in this. It is
like learning to skate, run an automobile, operate a typewriter or anything
else--all a matter of exercise and practice. But it is astonishing how rapidly
one may learn; and how, at times, one seems to progress by great leaps and
bounds. Now I shall give you the different stages or steps, which you will do
well to follow in your exercises, progressing from the more simple to the more
complex--but be sure to thoroughly master the simple ones, before you pass on
to the more complex one. Be honest and strict with yourself--make yourself
"pass the examination" before promotion, in each and every step.

2. LARGE OBJECTS. Then begin to find large objects, such as
tables, chairs, book-cases, etc.

3. SMALL OBJECTS. Then proceed to find small objects, such
as books on a table, sofa-cushions, ornaments, paper-knives, etc. Gradually
work down to very small objects, such as scarf-pins, articles of jewelry,
pocket-knives, etc.

4. CONCEALED OBJECTS. Then proceed to find small objects
that have been concealed under other objects, such as a pocket-book beneath a
sofa-cushion, etc.; or a key in a book; or a key under a rug, etc.

5. MINUTE OBJECTS. Then proceed to discover very small
objects, either concealed or else placed in an inconspicuous place, such as a
pin stuck in the wall, etc.; or a small bean under a vase, etc.

The public performers of mind reading vary the above by
sensational combinations, but you will readily see that these are but ingenious
arrangements of the above general experiments, and that no new principle is
involved. As these lessons are designed for serious study and experiment, and
not for sensational public performances, I shall not enter into this phase of
the subject in these pages. The student who understands the general principles,
and is able to perform the above experiments successfully, will have no
difficulty in reproducing the genuine feats of the public mind readers, by
simply using his ingenuity in arranging the stage-effects, etc. Among other
things, he will find that he will be able to obtain results by interposing a
third person between the projector and himself; or by using a short piece of
wire to connect himself and the projector. Drawing pictures on a blackboard, or
writing out names on a slate, by means of thought direction, are simply the
result of a fine development of the power of finding the small article--the
impulse to move the hand in a certain direction comes in precisely the same
way. The public driving feats of the professional mind-reader are but a more
complicated form of the same general principle--the impression of
"direction" once obtained, the rest is a mere matter of detail. The
opening of the combination of a safe, though requiring wonderful proficiency on
the part of the operator, is simply an elaboration of the "direction"
movement.

Some recipients are, of course, far more proficient than are
others; but each and every person--any person of average intelligence--will be
able to secure more or less proficiency in these experiments, provided that
patience and practice are employed. There is no such thing as an absolute
failure possible to anyone who will proceed intelligently, and will practice
sufficiently. Sometimes, after many discouraging attempts, the whole thing will
flash into one's mind at once, and after that there will be little or no
trouble. If you are able to witness the demonstrations of some good
mind-reader, professional or amateurs it will help you to "catch the
knack" at once.

You will find that these experiments will tend to greatly
and rapidly develop your psychic receptivity in the direction of the higher
phases of psychic phenomena. You will be surprised to find yourself catching
flashes or glimpses of ^higher telepathy, or even clairvoyance. I would advise
every person wishing to cultivate the higher psychic faculties, to begin by
perfecting himself or herself in these simpler forms of mind-reading. Besides
the benefits obtained, the practice proves very interesting, and opens many
doors to pleasant social entertainment. But, never allow the desire for social
praise or popularity, in these matters, to spoil you for serious investigation
and experiment.

THE SECOND STEP OF DEVELOPMENT. The student, having
perfected himself in the experiments along the lines of the first class of
mind-reading, viz., where there is no actual physical contact between the
projector and recipient, but where there is a close relation in space between
the two.

Now, the thoughtful student will naturally wish to ask a
question here, something like this: "You have told us that there is no real
difference between telepathy at a great distance, and that in which there is
only the slightest difference in the position of the projector and recipient,
providing, always, that there is no actual physical contact. This being so, why
your insistence upon the 'close relation in space' just mentioned?--what is the
reason for this nearness?" Well, it is like this: While there is no
distinction of space in true telepathy, still in experiments such as I shall
now describe, the physical nearness of the projector enables him to concentrate
more forcibly, and also gives confidence to the new beginner in receiving
mind-currents. The benefit is solely that of the psychological effect upon the
minds of the two persons, and has nothing to do with the actual power of the
telepathic waves. It is much easier for a person to concentrate his thought and
will upon a person in actual physical sight before him, than upon one out of
sight. And, likewise, the recipient finds himself more confident and at ease
when in the actual physical of the person sending the thoughts and will power.
That is all there is to it. When the persons have acquired familiarity with
projecting and receiving, then this obstacle is overcome, and long distances
have no terror for them.

The best way for the student to start in on this class of
mind-reading, is for him to experiment occasionally while performing his
physical contact mind-reading experiments. For instance, while engaged in
searching for an object let him disengage his hand from that of the projector
for a moment or so, and then endeavor to receive the impressions without
contact. (This should be done only in private experiments, not in public ones.)
He will soon discover that he is receiving thought impulses in spite of the
lack of physical contact--faint, perhaps, but still perceptible. A little
practice of this kind will soon convince him that he is receiving the mental
currents direct from brain to brain. This effect will be increased if he
arranges to have several persons concentrate their thoughts and will power upon
him during the experiment. From this stage, he will gradually develop into the
stage of the Willing Game.

The Willing Game, quite popular in some circles, is played
by one person (usually blind-folded) being brought into the room in which a
number of persons have previously agreed upon some object to be found by him,
they concentrating their thought firmly upon the object. The audience should be
taught to not only to think but also to actively "will" the progress
of the recipient from the start to the finish of the hunt. They should
"will" him along each step of his journey, and then "will"
his hand to the object itself wherever it be hidden.

An adept in the receiving end of the Willing Game will be
able to perform all the experiments that I have just pointed out to you in the
contact mind-reading class. In the Willing Game, you must remember that there
is no taking hold of hands or any other form of physical contact between
projector and recipient. The transmission of the mental currents must be
direct, from brain to brain. Otherwise, the two classes of experiments are
almost identical. There is the same "willing" toward the object on
the part of the projectors, and the same passive obedience of the recipient. All
the difference is that the current now passes over the ether of space, as in
the case of the wireless message, instead of over the wires of the nervous
system of the two persons.

The next step is that of "guessing" the name of
things thought of by the party. I can give you no better directions than those
followed by the investigators in the Creery children, as related in a preceding
chapter of this book. When you become sufficiently proficient in this class of
mind-reading, you should be able to reproduce every experiment there mentioned,
with at least a fair degree of success. It is all a matter of patience,
perseverance and practice.

After you have become very proficient in this class of
experiments, you may begin to try experiments at "long distance,"
that is where the projector is out of your physical presence. It makes no
difference whether the distance be merely that between two adjoining rooms, or
else of miles of space. At first, however, nearness adds confidence in the
majority of cases. Confidence once gained, the distance may be lengthened
indefinitely, without impairing the success of the experiments. The long
distance experiments may consist either of the receiving of single words,
names, etc., or else distinct, clear messages or ideas. Some find it no more
difficult to reproduce simile geometrical designs, such as circles, squares,
triangles, etc., than to reproduce words or ideas.

In long distance experiments, it is well for the projector
to write down the word or thought he wishes to transmit, and for the recipient
to write down the impressions he receives. These memoranda will serve as a
record of progress, and will, moreover, give a scientific value to the
experiments.

Some experimenters have been quite successful in experiments
along the lines of Automatic Writing from living persons, produced by means of
long distance telepathy. In these cases the recipient sits passively at the
hour agreed upon for the experiment, and the projector concentrates intently
upon a sentence, or several sentences, one word at a time--at the same time
"willing" the other person to write the word. The famous investigator
of psychic phenomena, the late W.T. Stead, editor of a London newspaper, who went down on the
"Titanic," was very successful in experiments of this kind. His
written records of these are very interesting and instructive.

You will, of course, understand that in all cases of long
distance telepathic experiments there should be an understanding between the
two persons regarding the time and duration of the experiment, so as to obtain
the best results. Personally, however, I have known of some very excellent
results in which the receiving of the message occurred several hours after the
sending--thus showing that telepathy is in a measure independent of time, as
well as of space. But, as a rule, the best results are obtained when the two
persons "sit" simultaneously.

Do not rest content with accepting the reports of others
regarding these things. Try them for yourself. You will open up a wonderful
world of new experiences for yourself. But, remember always, you must proceed
step by step, perfecting yourself at each step before proceeding to the next.

The word "clairvoyance" means "clear
seeing." In its present usage it covers a wide field of psychic phenomena;
and is used by different writers to designate phases of psychic phenomena
differing widely from each other. The student is apt to become confused when he
meets these apparently conflicting definitions and usages. In the glossary of
the Society for Psychical Research, the term is defined as: "The faculty
or act of perceiving, as though visually, with some coincidental truth, some
distant scene; it is used sometimes, but hardly properly, for transcendental
vision, or the perception of beings regarded as on another plane of
existence."

Mrs. Henry Sidgwick, a distinguished writer on the subject
of psychic phenomena, in one of her reports to the Society for Psychical
Research, says: "The word clairvoyant is often used very loosely and with
widely different meanings. I denote by it a faculty of acquiring supernormally,
but not by reading the minds of persons present, a knowledge of facts such as
we normally acquire by the use of our senses. I do not limit it to knowledge
that would normally be acquired by the sense of sight, nor do I limit it to a
knowledge of present facts. A similar knowledge of the past, and if necessary,
of future facts may be included. On the other hand, I exclude the mere faculty
of seeing apparitions or visions, which is sometimes called clairvoyance."

The above definitive explanation of the term clairvoyance
agrees with the idea of the best authorities, and distinguishes between the
phenomena of clairvoyance and that of telepathy, on the one hand; and between
the former and that of seeing apparitions, on the other hand. I, personally,
accept this distinction as both scientific in form, and as agreeing with the
facts of the case. You will, of course, see that the acceptance of the
existence of the astral senses throws light on many obscure points about which
the psychic researchers are in doubt, and reconciles many apparently opposing
facts.

All scientific authorities, as well as the best occultists,
divide the phenomena of clairvoyance into several well-distinguished classes.
The following classification is simple, and indicates clearly the principal
forms of clairvoyant phenomena:

(1) Simple Clairvoyance, in which the clairvoyant person
merely senses the auric emanations of other persons, such as the auric
vibrations, colors, etc.; currents of thought-vibrations, etc.; but does not
see events or scenes removed in space or time from the observer.

(2) Clairvoyance in Space, in which the clairvoyant person
senses scenes and events removed in space from the observer; and, often also is
able to sense such things even when they are concealed or obscured by
intervening material objects.

(3) Clairvoyance in Time, in which the clairvoyant person
senses scenes and events which have had their original place in past time; or
scenes and events which will have their original place in the future.

I shall describe each of these three classes, with their
many variations, as we reach them in their proper places in these lessons.
Before doing so however, I wish to explain to you the several methods by which
clairvoyant vision is usually induced. These methods may be designated as
follows:

(1) Psychometry, or the method of getting en rapport with
the astral plane by means of some physical object connected with the person,
thing, or scene about which you desire to be informed.

(2) Crystal Gazing, etc., or the method of getting en
rapport with the astral plane by means of gazing into a crystal, magic mirror,
etc.

(3) Clairvoyant Reverie, or the method of getting en rapport
with the astral plane by means of psychic states in which the sights, sounds
and thoughts of the material and physical plane are shut out of consciousness.

I shall now proceed to give the details regarding each one
of these three great classes of methods inducing clairvoyant vision, or en
rapport conditions with the astral plane.

Psychometry. Psychometry is that form of clairvoyant
phenomena in which the clairvoyant gets into en rapport relation with the
astral plane by means of the connecting link of material objects, such as bit
of stone, piece of hair, article of wearing apparel etc., which has had
previous associations with the thing, person or scene regarding which
clairvoyant vision is required.

Without going into technical occult explanations, I would
say that the virtue of these articles consists entirely of their associative
value. That is to say, they carry in them certain vibrations of past experience
which serve as a connecting link, or associated filament, with the thing which
is sought to be brought into the field of clairvoyant vision.

To reach clairvoyantly a thing, scene, or person in this way
is akin to the unwinding of a ball of yarn, when you hold the loose end in your
hand. Or, it is like giving a keen-scented dog a sniff at a handkerchief once
carried by the person whom you wish him to nose out for you.

A well-known authority on the subject of psychic phenomena
has said on this point: "The untrained clairvoyant usually cannot find any
particular astral picture when it is wanted, without some special link to put
him en rapport with the subject required. Psychometry is an instance in point.
It seems as though there were a sort of magnetic attachment or affinity between
any particle of matter and the record which contains its history--an affinity
which enables it to act as a kind of conductor between that record and the
faculties of anyone who can read it. For instance, I once brought from
Stonehenge a tiny fragment of stone, not larger than a pin's head, and on
putting this into an envelope and handing it to a psychometer who had no idea
what it was, she at once began to describe that wonderful ruin and the desolate
country surrounding it, and then went on to picture vividly what were evidently
scenes from its early history, showing that the infinitessimal fragment had
been sufficient to put her into communication with the records connected with
the spot from which it came. The scenes through which we pass in the course of
our life seem to act in the same way upon the cells of our brain as did the
history of Stonehenge upon that particle of
stone. They establish a connection with those cells by means of which our mind
is put en rapport with that particular portion of the records, and so we
'remember' what we have seen."

One of the simplest and most common form of psychometry is
that in which the psychometrist is able to tell the physical condition of a
person by means of holding to the forehead, or even in the hand, some trinket
or small article such as a handkerchief recently worn on the person of the
individual regarding whom the information is sought. In the case of some very
sensitive psychometrists, the psychic person "takes on" the condition
of the other person whose former article of clothing, trinket, etc., she is
holding. She will often actually experience the physical pain and distress of
the person, and will be able to indicate from what ailment the person is
suffering. Some persons attain great proficiency in this direction, and are a
great assistance to wise physicians who avail themselves of their services.
Some successful physicians themselves possess this faculty well developed, and
use it to great advantage, though, as a rule they keep very quiet about it,
from fear of creating unfavorable comment from their fellow-physicians and from
the general public who "do not believe in such tom-foolery."

A step further is the power of some psychometrists to
correctly describe the personal characteristics, and even the past history of
persons with whom they come in contact, or whose "associated article"
they have in their hands. Some very remarkable instances of this phase of
psychometry are related in the books containing the history of clairvoyance. An
interesting case is that related by Zschokke, the eminent German writer, who relates
in his autobiography his wonderful experience in this direction. Listen to the
story in his own words: "It has happened to me occasionally at the first
meeting with a total stranger, when I have been listening in silence to his
conversation, that his past life up to the present moment, with many minute
circumstances belonging to one or other particular scene in it, has come across
me like a dream, but distinctly, entirely involuntarily and unsought, occupying
in duration a few minutes. For a long time I was disposed to consider these
fleeting visions as a trick of the fancy--the more so as my dream-vision
displayed to me the dress and movements of the actors, the appearance of the
room, the furniture, and other accidents of the scene; till on one occasion, in
a gamesome mood, I narrated to my family the secret history of a seamstress who
had just quitted the room. I had never seen the person before. Nevertheless,
the hearers were astonished, and laughed and would not be persuaded but that I
had a previous acquaintance with the former life of the person, inasmuch as
what I had stated was perfectly true.

"I was not less astonished to find that my dream vision
agreed with reality. I then gave more attention to the subject, and as often as
propriety allowed of it, I related to those whose lives had so passed before me
the substance of my dream-vision, to obtain from them its contradiction or
confirmation. On every occasion its confirmation followed, not without
amazement on the part of those who gave it. On a certain fair-day I went into
the town of Waldshut
accompanied by two young foresters, who are still alive. It was evening, and,
tired with our walk, we went into an inn called the 'Vine.' We took our supper
with a numerous company at the public table, when it happened that they made
themselves merry over the peculiarities of the Swiss in connection with the
belief in mesmerism, Lavater's physiognomical system, and the like. One of my
companions, whose national pride was touched by their raillery, begged me to
make some reply, particularly in answer to a young man of superior appearance
who sat opposite, and had indulged in unrestrained ridicule.

"It happened that the events of this person's life had
just previously passed before my mind. I turned to him with the question
whether he would reply to me with truth and candor, if I narrated to him the
most secret passages of his history, he being as little known to me as I to
him. That would, I suggested, go something beyond Lavater's physiognomical
skill. He promised that if I told the truth he would admit it openly. Then I
narrated the events with which my dream vision had furnished me, and the table
learned the history of the young tradesman's life, of his school years, his
peccadilloes, and finally, of a little act of roguery committed by him on the
strongbox of his employer. I described the uninhabited room with its white
walls, where to the right of the brown door there had stood upon the table the
small money-chest, etc. The man, much struck, admitted the correctness of each
circumstance--even, which I could not expect, of the last."

The above incident is typical of this class of psychometry,
and many persons have had at least flashes of this phase of the power. The only
remarkable thing about this particular case is its faithfulness regarding
details--this shows a very fine development of the astral sense. The feature
that makes it psychometric, instead of pure clairvoyance, is that the presence
of the other person was necessary to produce the phenomenon--a bit of clothing
would probably have answered as well. Zschokke does not seem to have been able
to manifest time-clairvoyance independent of the presence of the person
concerned--he needs the associated link, or loose end of the psychic ball of
yarn.

Next in order in the list of the phenomena of psychometry is
that in which the psychometrist is able to describe a distant scene by means of
a bit of mineral, plant, or similar object, once located at that place. In such
cases, the psychometrist gets en rapport with the distant scene by means of the
connecting link mentioned. Having obtained this, he is able to relate the
events that are happening on that scene at that particular moment. Some very
interesting cases are mentioned in which the psychometrist has been able to
"spy" in on a certain place, by means of some small article which has
recently been located in that place. For instance I once gave a young
psychometrist a penholder from the office of a lawyer, a friend of mine, located
about eight hundred miles from the psychometrist. She gave a perfect picture of
the interior of the office, the scene across the street visible from the office
window, and certain events that were happening in the office at that moment,
which were verified by careful inquiry as to persons and time. Every occultist,
or investigator of psychic phenomena has experienced many cases of this kind.

Another phase of psychometry is that in which the
psychometer is able to sense the conditions existing underground, by means of a
piece of mineral or metal which originally was located there. Some wonderful
instances of phychometric discernment of mines, etc., have been recorded. In
this phase of psychometry, all that is needed is a piece of the coal, mineral
or metal which has come from the mine. Following up this psychic
"lead" the psychometrist is able to describe the veins or strata of
the surrounding land, although they have not yet been uncovered or discovered.

Still another form of psychometric discernment is that in which
the psychometrist gets en rapport with the past history of an object, or of its
surroundings, by means of the object itself. In this way, the psychometrist
holding in his hand, or pressing to his head, a bullet from a battle field, is
able to picture the battle itself. Or, given a piece of ancient pottery or
stone implement, the psychometrist is able to picture the time and peoples
connected with the object in the past--sometimes after many centuries are past.
I once handed a good psychometrist a bit of ornament taken from an Egyptian
mummy over three thousand years old. Though the psychometrist did not know what
the object was, or from whence it had come, she was able to picture not only
the scenes in which the Egyptian had lived, but also the scenes connected with
the manufacture of the ornament, some three hundred years before that time--for
it turned out that the ornament itself was an antique when the Egyptian had
acquired it. In another case, I had the psychometrist describe in detail the
animal life, and the physical phenomena, of the age in which a fossil had
existed when alive--many thousands of years ago. In the proper place in this
book, I will explain just how it is possible to penetrate the secrets of the
past by psychometric vision--that is to say, the psychic laws making the same
possible.

Some of the most remarkable of recorded instances of this
form of psychometry known to the Western world are those related in the works
of a geologist named Denton, who some fifty years ago conducted a series of
investigations into the phenomena of psychometry. His recorded experiments fill
several volumes. Being a geologist, he was able to select the best subjects for
the experiments, and also to verify and decide upon the accuracy of the reports
given by the psychometrists. His wife, herself, was a gifted psychometrist, and
it has been said of her, by good authority, that "she is able, by putting
a piece of matter (whatever be its nature) to her head, to see, either with her
eyes closed or open, all that the piece of matter, figuratively speaking, ever
saw, heard, or experienced." The following examples will give a good idea
of the Denton
experiments, which are typical of this class of psychometry.

Dr. Denton gave the psychometrist a small fragment broken
from a large meteorite. She held it to her head, and reported: "This is
curious. There is nothing at all to be seen. I feel as if I were in the air.
No, not in the air either, but in nothing, no place. I am utterly unable to
describe it; it seems high, however I feel as though I were rising, and my eyes
are carried upwards; but I look around in vain; there is nothing to be seen. I
see clouds, now, but nothing else. They are so close to me that I seem to be in
them. My head, and neck and eyes are affected. My eyes are carried up, and I
cannot roll them down. Now the clouds appear lighter and lighter, and look as
though the sunlight would burst through them. As the clouds separate, I can see
a star or two, and then the moon instead of the sun. The moon seems near, and
looks coarse and rough, and paler and larger in size than I ever saw it before.
What a strange feeling comes over me! It appears as if I were going right to
the moon, and it looks as if the moon were coming to me. It affects me
terribly."

Dr. Denton adds: "She was too much affected to continue
the experiment longer. Had this aerolite at some period of its history, come
within the sphere of the moon's attraction, and had its velocity so increased
that its augmented centrifugal force had carried it off into space again,
whence, drawn by the superior attractive force of the earth, it had fallen and
ended its career forever?"

At another time, Dr. Denton tested the psychometrist with a
whalebone walking cane. She supposed it to be wood, but when she began to
report her psychic impressions, they came as follows: "I feel as though I
were a monster. There is nothing of a tree about it, and it is useless for me
to go further. I feel like vomiting. Now I want to plunge into the water. I
believe that I am going to have a fit. My jaws are large enough to take down a
house at a gulp. I now know what this is--it is whalebone. I see the inside of
the whale's mouth. It has no teeth. It has a slimy look, but I only get a
glimpse of it. Now, I see the whole animal. What an awful looking
creature."

Another time, Dr. Denton gave the psychometrist a minute
piece of the enamel of the tooth of a mastodon, which had been found thirty
feet below the surface of the earth. The psychometrist had not the slightest
knowledge of the character of the tiny flake of enamel handed her, but
nevertheless reported: "My impression is that it is a part of some
monstrous animal, probably part of a tooth. I feel like a perfect monster, with
heavy legs, unwieldy head, and very large body. I go down to a shallow stream
to drink. I can hardly speak, my jaws are so heavy. I feel like getting down on
all fours. What a noise comes through the woods. I have an impulse to answer
it. My ears are very large and leathery, and I can almost fancy they flap in my
face as I move my head. There are some older ones than I. It seems so out of
keeping to be talking with these heavy jaws. They are dark brown, as if they
had been completely tanned. There is one old fellow, with large tusks, that
looks very tough. I see several younger ones. In fact, there is a whole herd.
My upper lip moves curiously; I can flap it up. It seems strange to me how it
is done. There is a plant growing here, higher than my head. It is nearly as
thick as my wrist, very juicy, sweet, and tender--something like green corn in
taste, but sweeter. It is not the taste it would have to a human being--oh no!
it is sickenish, and very unpleasant to the human taste." These instances
might be multiplied indefinitely, but the principle is the same in each. In my
own experience, I gave a small piece from the Great Pyramid of Egypt to a
psychometrist who was uneducated and who knew nothing of ancient Egypt or its
history. Notwithstanding this, she gave me such a detailed and complete account
of the life of ancient Egypt,
which was in such complete accordance with the opinions of the best
authorities, that I would hesitate about publishing the report, for it
certainly would be regarded as rank imposture by the average scientific
authority. Some day, however, I may publish this.

There are no special directions to be given the student in
psychometry. All that can be done is to suggest that each person should try the
experiments for himself, in order to find out whether he has, or has not, the
psychometric faculty. It may be developed by the methods that will be given to
develop all psychic powers, in another part of this book. But much will depend
upon actual practice and exercise. Take strange objects, and, sitting in a
quiet room with the object held to your forehead, shut out all thoughts of the
outside world, and forget all personal affairs. In a short time, if the
conditions are all right, you will begin to have flashes of scenes connected
with the history of the object. At first rather disconnected and more or less
confused, there will soon come to you a clearing away of the scene, and the
pictures will become quite plain. Practice will develop the power. Practice
only when alone, or when in the presence of some sympathetic friend or friends.
Always avoid discordant and inharmonious company when practicing psychic
powers. The best psychometrists usually keep the physical eyes closed when
practicing their power.

You have doubtless heard the sensing of sealed letters
spoken of as clairvoyance. But this is merely one form of psychometry. The
letter is a very good connecting medium in psychometric experiments. I advise
you to begin your experiments with old letters. You will be surprised to
discover how readily you will begin to receive psychic impressions from the
letters, either from the person who wrote them, or from the place in which they
were written, or from some one connected with the subsequent history. One of
the most interesting experiments I ever witnessed in psychometry, was a case in
which a letter that had been forwarded from place to place, until it had gone
completely around the globe, was psychometrized by a young Hindu maiden.
Although ignorant of the outside world, she was able to picture the people and
scenery of every part of the globe in which the letter had traveled. Her report
was really an interesting "travelogue" of a trip around the world,
given in tabloid form. You may obtain some interesting results in
psychometrizing old letters--but always be conscientious about it, and refrain
from divulging the secrets that will become yours in the course of these
experiments. Be honorable on the astral plane, as well as on the physical--more
so, rather than less.

As I have informed you in the preceding lesson, Crystal
Gazing is the second method of getting en rapport with the astral plane. Under
the general term "Crystal Gazing" I include the entire body of
phenomena connected with the use of the crystal, magic mirror, etc., the
underlying principle being the same in all of such cases.

The crystal, etc., serves to focus the psychic energy of the
person, in such a way that the astral senses are induced to function more
readily than ordinarily. The student is cautioned against regarding the crystal,
or magic mirror, as possessing any particular magic power in itself. On the
contrary, the crystal, or magic mirror serves merely as a physical instrument
for the astral vision, just as the telescope or microscope performs a similar
office for the physical vision. Some persons are superstitious regarding the
crystal, and accord to it some weird supernatural power, but the true
occultist, understanding the laws of the phenomena arising from its use, does
not fall into this error.

But, notwithstanding what I have just said, I would be
neglecting my full duty in the matter if I failed to call your attention to the
fact that the continued use of a particular crystal often has the effect of
polarizing its molecules so as to render it a far more efficient instrument as
time passes by. The longer the crystal is used by one person, the better does
it seem to serve the uses of that person. I agree with many users of the
crystal in their belief that each person should keep his crystal for his own
personal use, and not allow it to be used indiscriminately by strangers or
persons not in sympathy with occult thought. The crystal tends to become
polarized according to the requirements of the person habitually using it, and
it is foolish to allow this to be interfered with.

The use of crystals and other bright, shining objects, has
been common to psychic investigators of all times, and in practically all
lands. In the earlier days of the race, pieces of clear quartz or shining
pebbles were generally employed. Sometimes pieces of polished metal were so
used. In fact, nearly every object capable of being polished has been employed
in this way at some time, by some person. In our own day, the same condition
exists. In Australia
the native sooth-sayers and magicians employ water and other shining objects,
and, in some cases, even bright flame, sparks, or glowing embers. In New Zealand,
the natives frequently employ drops of blood held in the hollow of the hand.
The Fijians fill a hole with water, and gaze into it. South American tribes use
the polished surface of black, or dark colored stones. The American Indians use
water, or shining pieces or flint or quartz. Shining pieces of metal are
frequently used by the primitive races. Lang, writing on the subject, has said:
"They stare into a crystal ball; a cup; a mirror; a blot of ink (Egypt and
India); a drop of blood (the Maoris of New Zealand); a bowl of water (American
Indians); a pond (Roman and African); water in a glass bowl (Fez); or almost
any polished surface, etc."

In the present-day revival of interest in crystal-gazing
among the wealthier classes of Europe and America, some of the high-priced
teachers have insisted upon their pupils purchasing pure crystal globes,
claiming that these alone are capable of serving the purpose fully. But, as
such crystals are very expensive, this advice has prevented many from
experimenting. But, the advice is erroneous, for any globe of clear quartz, or
even moulded glass, will serve the purpose equally well, and there is no need
of spending twenty-five to fifty dollars for a pure crystal globe.

For that matter, you may obtain very good results from the
use of a watch-crystal laid over a piece of black velvet. Some, today, use with
the best effect small polished pieces of silver or other bright metal. Others
follow the old plan of using a large drop of ink, poured into a small butter
plate. Some have small cups painted black on the inside, into which they pour
water--and obtain excellent results therefrom.

Above all, I caution the student to pay no attention to
instructions regarding the necessity of performing incantations or ceremonies
over the crystal or other object employed in crystal-gazing. This is but a bit
of idle superstition, and serves no useful purpose except, possibly, that of
giving the person confidence in the thing. All ceremonies of this kind have for
their purpose merely the holding of the attention of the person investigating,
and giving him confidence in-the result--the latter having a decided
psychological value, of course.

There are but few general directions necessary for the
person wishing to experiment in crystal gazing. The principal thing is to
maintain quiet, and an earnest, serious state of mind--do not make a merry game
of it, if you wish to obtain results. Again, always have the light behind your
back, instead of facing you. Gaze calmly at the crystal, but do not strain your
eyes. Do not try to avoid winking your eyes--there is a difference between
"gazing" and "staring," remember. Some good authorities advise
making funnels of the hands, and using them as you would a pair of opera
glasses.

In many cases, a number of trials are required before you
will be able to get good results. In others, at least some results are obtained
at the first trial. It is a good plan to try to bring into vision something
that you have already seen with the physical eyes--some familiar object. The
first sign of actual psychic seeing in the crystal usually appears as a cloudy
appearance, or "milky-mist," the crystal gradually losing its
transparency. In this milky cloud then gradually appears a form, or face, or
scene of some kind, more or less plainly defined. If you have ever developed a
photographic film or plate, you will know how the picture gradually comes into
view.

W.T. Stead, the eminent English investigator of psychic
phenomena, has written as follows regarding the phenomena of crystal-gazing:
"There are some persons who cannot look into an ordinary globular bottle
without seeing pictures form themselves without any effort or will on their
part, in the crystal globe. Crystal-gazing seems to be the least dangerous and
most simple of all forms of experimenting. You simply look into a crystal globe
the size of a five-shilling piece, or a water-bottle which is full of clear water,
and which is placed so that too much light does not fall upon it, and then
simply look at it. You make no incantations, and engage in no mumbo-jumbo
business; you simply look at it for two or three minutes, taking care not to
tire yourself, winking as much as you please, but fixing your thought upon
whatever you wish to see. Then, if you have the faculty, the glass will cloud
over with a milky mist, and in the centre the image is gradually precipitated
in just the same way as a photograph forms on the sensitive plate."

The same authority relates the following interesting
experiment with the crystal: "Miss X., upon looking into the crystal on
two occasions as a test, to see if she could see me when she was several miles
off, saw not me, but a different friend of mine on each occasion. She had never
seen either of my friends before, but immediately identified them both on
seeing them afterward at my office. On one of the evenings on which we
experimented in the vain attempts to photograph a 'double,' I dined with Madam
C. and her friend at a neighboring restaurant. As she glanced at the
water-bottle, Madam C. saw a picture beginning to form, and, looking at it from
curiosity, described with considerable detail an elderly gentleman whom she had
never seen before, and whom I did not in the least recognize from her
description at the moment. Three hours afterward, when the seance was over,
Madam C., entered the room and recognized Mr. Elliott, of Messrs. Elliott &
Fry, as the gentleman whom she had seen and described in the water-bottle at
the restaurant. On another occasion the picture was less agreeable; it was an
old man lying dead in bed with some one weeping at his feet; but who it was, or
what it related to, no one knew."

Andrew Lang, another prominent investigator of psychic
phenomena, gives the following interesting experiment in crystal-gazing:
"I had given a glass ball to a young lady, Miss Baillie, who had scarcely
any success with it. She lent it to Miss Leslie, who saw a large, square, old-fashioned
red sofa covered with muslin (which she, afterward found in the next
country-house she visited). Miss Baillie's brother, a young athlete, laughed at
these experiments, took the ball into his study, and came back looking 'gey
gash.' He admitted that he had seen a vision--somebody he knew, under a lamp.
He said that he would discover during the week whether or not he had seen
right. This was at 5:30 on a Sunday afternoon. On Tuesday, Mr. Baillie was at a
dance in a town forty miles from his home, and met a Miss Preston. 'On Sunday,'
he said, 'about half-past-five, you were sitting under a standard lamp, in a
dress I never saw you wear, a blue blouse with lace over the shoulders, pouring
out tea for a man in blue serge, whose back was toward me, so that I only saw
the tip of his mustache.' 'Why, the blinds must have been up,' said Miss
Preston. 'I was at Dulby,' said Mr. Baillie, and he undeniably was."

Miss X., the well-known contributor to the English magazine,
"Borderland," several years ago, made a somewhat extended inquiry
into the phenomena of crystal-gazing. From her experiments, she made the
following classification of the phenomena of crystal-vision, which I herewith
reproduce for your benefit. Her classification is as follows:

1. Images of something unconsciously observed. New
reproductions, voluntary or spontaneous, and bringing no fresh knowledge to the
mind.

2. Images of ideas unconsciously acquired from others. Some
memory or imaginative effect, which does not come from the gazer's ordinary self.
Revivals of memory. Illustrations of thought.

3. Images, clairvoyant or prophetic. Pictures giving
information as to something past, present, or future, which the gazer has no
other chance of knowing.

As a matter of fact, each and every form or phase of
clairvoyance possible under other methods of inducing clairvoyant vision, is
possible in crystal-gazing. It is a mistake to consider crystal-gazing as a
separate and distinct form of psychic phenomena. Crystal-gazing is merely one
particular form or method of inducing psychic or clairvoyant vision. If you
will keep this in mind, you will avoid many common errors and misunderstandings
in the matter.

In order to give you the benefit of as many points of view
as possible, I shall now quote from an old English writer on the subject of the
use of the crystal. I do this realizing that sometimes a particular student
will get more from one point of view, than from another--some particular
phrasing will seem to reach his understanding, where others fail. The
directions of the English authority are as follows:

"What is desired through the regular use of the
translucent sphere is to cultivate a personal degree of clairvoyant power, so
that visions of things or events, past, present, and future, may appear clearly
to the interior vision, or eye of the soul. In the pursuit of this effort only,
the crystal becomes at once both a beautiful, interesting and harmless channel
of pleasure and instruction, shorn of dangers, and rendered conducive to mental
development.

"To the attainment of this desirable end, attention is
asked to the following practical directions, which, if carefully followed, will
lead to success:

"(1) Select a quiet room where you will be entirely
undisturbed, taking care that it is as far as possible free from mirrors,
ornaments, pictures, glaring colors, and the like, which may otherwise district
the attention. The room should be of comfortable temperature, in accordance
with the time of year, neither hot nor cold. About 60 to 65 deg. Fahr. is
suitable in most cases, though allowance can be made where necessary for
natural differences in the temperaments of various persons. Thus thin, nervous,
delicately-organized individuals, and those of lymphatic and soft, easy-going,
passive types, require a slightly warmer apartment than the more positive class
who are known by their dark eyes, hair and complexion, combined with prominent
joints. Should a fire, or any form of artificial light be necessary, it should
be well screened off, so as to prevent the light rays from being reflected in,
or in any manner directly reaching the crystal. The room should not be dark,
but rather shadowed, or charged with a dull light, somewhat such as prevails on
a cloudy or wet day.

"(2) The crystal should be placed on its stand on a
table, or it may rest on a black velvet cushion, but in either case it should
be partially surrounded by a black silk or similar wrap or screen, so adjusted
as to cut off any undesirable reflection. Before beginning to experiment,
remember that most frequently nothing will be seen on the first occasion, and
possibly not for several sittings; though some sitters, if strongly gifted with
psychic powers in a state of unconscious, and sometimes conscious degree of
unfoldment, may be fortunate enough to obtain good results at the very first
trial. If, therefore, nothing is perceived during the first few attempts, do
not despair or become impatient, or imagine that you will never see anything.
There is a royal road to crystal vision, but it is open only to the combined
password of Calmness, Patience, and Perseverance. If at the first attempt to
ride a bicycle, failure ensues, the only way to learn is to pay attention to
the necessary rules, and to persevere daily until the ability to ride comes
naturally. Thus it is with the would-be seer. Persevere in accordance with
these simple directions, and success will sooner or later crown your efforts.

"(3) Commence by sitting comfortably with the eyes
fixed upon the crystal, not by a fierce stare, but with a steady, calm gaze,
for ten minutes only, on the first occasion. In taking the time it is best to
hang your watch at a distance, where, while the face is clearly visible, the
ticking is rendered inaudible. When the time is up, carefully put the crystal
away in its case, and keep it in a dark place, under lock and key, allowing no
one but yourself to handle it. At the second sitting, which should be at the
same place, in the same position, and at the same time, you may increase the
length of the effort to fifteen minutes, and continue for this period during
the next five or six sittings, after which the time may be gradually increased,
but should in no case exceed one hour. The precise order of repetition is
always to be followed until the experimenter has developed an almost automatic
ability to readily obtain results, when it needs no longer to be adhered to.

"(4) Any person, or persons, admitted to the room, and
allowed to remain while you sit, should (a) keep absolute silence, and (b)
remain seated at a distance from you. When you have developed your latent
powers, questions may, of course, be put to you by one of those present, but
even then in a very gentle, or low and slow tone of voice; never suddenly, or
in a forceful manner.

"(5) When you find the crystal begins to look dull or
cloudy, with small pin-points of light glittering therein, like tiny stars, you
may know that you are commencing to obtain that for which you seek--viz.,
crystalline vision. Therefore, persevere with confidence. This condition may,
or may not, continue for several sittings, the crystal seeming at times to
alternately appear and disappear, as in a mist. By and by this hazy appearance,
in its turn, will give place quite suddenly to a blindness of the senses to all
else but a blue or bluish ocean of space, against which, as if it were a
background, the vision will be clearly apparent.

"(6) The crystal should not be used soon after taking a
meal, and care should be taken in matters of diet to partake only of digestible
foods, and to avoid alcoholic beverages. Plain and nourishing food, and outdoor
exercise, with contentment of mind, or love of simplicity in living, are great
aids to success. Mental anxiety, or ill-health, are not conducive to the
desired end. Attention to correct, breathing is of importance.

"(7) As regards the time at which events seen will come
to pass, each seer is usually impressed with regard thereto; but, as a general
rule, visions appearing in the extreme background indicate time more remote,
either past or future, than those perceived nearer at hand, while those
appearing in the foreground, or closer to the seer, denote the present or
immediate future.

"(8) Two principal classes of vision will present
themselves to the sitter--(a) the Symbolic, indicated by the appearance of
symbols such as a flag, boat, knife, gold, etc., and (b) Actual Scenes and
Personages, in action or otherwise. Persons of a positive type of organization,
the more active, excitable, yet decided type, are most likely to perceive
symbolically, or allegorically; while those of a passive nature usually receive
direct or literal revelations. Both classes will find it necessary to carefully
cultivate truthfulness, unselfishness, gratitude for what is shown, and
absolute confidence in the love, wisdom, and guidance of God Himself."

As the student proceeds with the study of these lessons, he
will become acquainted with various details and methods concerned with the
various phases of clairvoyance, which knowledge he may then combine with the
above, the whole aiding him in the successful manifestation of the psychic
phenomena of crystal-gazing, which, as I have said, is merely one phase of
clairvoyance and under the same general laws and rules of manifestation.
Remember that present, past and future clairvoyance all is possible to the
highly developed crystal gazer.

THE ASTRAL TUBE. Closely allied with the phenomena of
crystal-gazing, and that of psychometry, is that which occultists know as
"the astral tube," although this psychic channel may be developed in
ordinary clairvoyance by means of the power of concentrated attention, etc. I
shall not enter into a detailed or technical discussion of the astral tube, at
this place, but I wish to give you a general and comprehensive view of it and
its workings.

In case of the strong concentration of the mind, in cases of
psychometry or crystal-gazing, a channel or "line of force" is set up
in the astral substance which composes the basis of the astral plane. This is
like the wake of a ship made on the surface of the water through which the ship
has passed. Or it is like a current of magnetic force in the ether. It is
caused by a polarization of the particles composing the astral substance, which
manifest in a current of intense vibrations in the astral substance, which thus
serve as a ready channel for the transmission of psychic force or astral
energy.

The astral tube serves as a ready conductor of the
vibrations, currents and waves of energy on the astral plane which carry to the
astral senses of the person the perception of the things, objects and scenes
far removed from him in space and time. How these things far removed in space
and time are perceived by the astral seer is explained in subsequent lessons of
this course. At this place we are concerned merely with the "channel"
through which the currents of energy flow, and which has been called the astral
tube.

As a writer well says: "Through the astral tube the
astral senses actually 'sense' the sights, and often the sounds, being
manifested at a distance, just as one may see distant sights through a
telescope, or hear distant sounds through a telephone. The astral tube is used
in a variety of forms of psychic phenomena. It is often used unconsciously, and
springs into existence spontaneously, under the strong influence of a vivid
emotion, desire or will. It is used by the trained psychometrist, without the
use of any 'starting point,' or 'focal centre,' simply by the use of his
trained, developed and concentrated will. But its most familiar and common use
is in connection with some object serving as a starting point or focal centre.
The starting point or focal centre, above mentioned, is generally either what
is known as the 'associated object' in the class of phenomena generally known
as psychometry, or else a glass or crystal ball, or similar polished surface,
in what is known as crystal-gazing."

Another authority tells his readers that: "Astral
sight, when it is cramped by being directed along what is practically a tube,
is limited very much as physical sight would be under similar circumstances,
though if possessed in perfection it will continue to show, even at that
distance, the auras, and therefore all the emotions and most of the thoughts of
the people under observation. * * * But, it may be said, the mere fact that he
is using astral sight ought to enable him to see things from all sides at once.
And so it would, if he were using that sight in a normal way upon an object
which was fairly near him--within his astral reach, as it were; but at a
distance of hundreds or thousands of miles the case is very different. Astral
sight gives us the advantage of an additional dimension, but there is still
such a thing as position in that dimension, and it is naturally a potent factor
in limiting the use of the powers on that plane. * * * The limitations resemble
those of a man using a telescope on the physical plane. The experimenter, for
example, has a particular field of view which cannot be enlarged or altered; he
is looking at his scene from a certain direction, and he cannot suddenly turn
it all around and see how it looks from the other side. If he has sufficient
psychic energy to spare, he may drop altogether the telescope he is using, and
manufacture an entirely new one for himself which will approach his objective
somewhat differently; but this is not a course at all likely to be adopted in
practice."

The student will find that, as we progress, many of these
points which now seem complicated and obscure will gradually take on the aspect
of simplicity and clearness. We must crawl before we can walk, in psychic
research as well as in everything else.

In the preceding two chapters, I have asked you to consider
the first two methods of inducing the clairvoyant phenomena, namely,
Psychometry, and Crystal-Gazing, respectively. In these cases you have seen how
the clairvoyant gets en rapport with the astral plane by means of physical
objects, in the case of psychometric clairvoyance; or by means of a shining
object, in the case of crystal gazing. Let us now consider the third method of
inducing the clairvoyant condition or state, i.e., by means of what may be
called Clairvoyant Reverie, in which the clairvoyant gets en rapport with the
astral plane by means of psychic states in which the sights, sounds and
thoughts of the material and physical plane are shut out of consciousness.

The student of the general subject of clairvoyance will soon
be impressed with two facts concerning the production of clairvoyant phenomena,
namely, (1) that in the majority of the recorded cases of the investigators the
clairvoyant phenomena were obtained when the clairvoyant was in the state of
sleep, or at least semi-sleep or drowsiness, the visioning appearing more or
less like a vivid dream; and (2) that in the case of the clairvoyant
voluntarily entering en rapport with the astral plane, he or she would enter
into what seemed to be a kind of trance condition, in some cases an absolute
unconsciousness of the outside world being manifested. The student, noting
these facts, is apt to arrive at the conclusion that all clairvoyance is
accompanied by the condition of sleep, or trance, and that no clairvoyant
phenomena are possible unless this psychic condition is first obtained. But
this is only a half-truth as we shall see in a moment.

In the first place, the student arriving at this conclusion
seems to have ignored the fact that the phenomena of psychometry and crystal
gazing, respectively, are as true instances of clairvoyance as are those which
are manifested in the sleep or trance condition. It is true that some
psychometrists produce phenomena when they are in a state of psychic
quiescence, but, on the other hand, many clairvoyant psychometrists merely
concentrate the attention on the object before them, and remain perfectly
wide-awake and conscious on the physical plane. Likewise, the average crystal
gazer remains perfectly wide-awake and conscious on the physical plane. When
the student takes these facts into consideration, he begins to see that the
trance condition, and similar psychic states, are simply particular methods of
inducing the en rapport condition for the clairvoyant, and are not inseparably
bound up with the phenomena of clairvoyance.

As the student progresses, moreover, he will see that even
in the case of Clairvoyant Reverie, the third method of inducing the astral en
rapport condition, the clairvoyant does not always lose consciousness. In the
case of many advanced and exceptionally well-developed clairvoyants, no trance
or sleep condition is induced. In such cases the clairvoyant merely "shuts
out" the outside world of sights, sounds and thoughts, by an effort of
trained will, and then concentrates steadily on the phenomena of the astral
plane. For that matter, the skilled and advanced occultist is able to function
on the astral plane by simply shifting his consciousness from one plane to
another, as the typist shifts from the small letters of the keyboard to the
capital letters, by a mere pressure on the shift-key of the typewriter.

The only reason that many clairvoyants manifesting along the
lines of the third method, known as "clairvoyant reverie," fall into
the trance or sleep condition, is that they have not as yet acquired the rare
art of controlling their conscious attention at will--this is something that
requires great practice. They find it easier to drop into the condition of
semi-trance, or semi-sleep, than it is to deliberately shut out the outer world
by an act of pure will. Moreover, you will find that in the majority of the
recorded cases of the investigators, the clairvoyance was more or less
spontaneous on the part of the clairvoyant person, and was not produced by an
act of will. As we proceed to consider the various forms and phases of
clairvoyant phenomena, in these lessons, you will notice this fact. There are
but few recorded cases of voluntary clairvoyance in the books of the
investigators--the skilled clairvoyants, and more particularly the advanced
occultists, avoid the investigators rather than seek them; they have no desire
to be reported as "typical cases" of interesting psychic
phenomena--they leave that to the amateurs, and those to whom the phenomena
come as a wonderful revelation akin to a miracle. This accounts for the
apparent predominance of this form of clairvoyance--the secret is that the net
of the investigators has caught only a certain kind of psychic fish, while the
others escape attention.

All this would be of no practical importance, however, were
it not for the fact that the average student is so impressed by the fact that
he must learn to induce the trance condition in order to manifest clairvoyant
phenomena, that he does not even think of attempting to do the work otherwise.
The power of auto-suggestion operates here, as you will see by a moment's
thought, and erects an obstacle to his advance along voluntary lines. More than
this, this mistaken idea tends to encourage the student to cultivate the trance
condition, or at least some abnormal psychic condition, by artificial means. I
am positively opposed to the inducing of psychic conditions by artificial
means, for I consider such practices most injurious and harmful for the person
using such methods. Outside of anything else, it tends to render the person
negative, psychically, instead of positive--it tends to make him or her subject
to the psychic influence of others, on both the physical and astral plane,
instead of retaining his or her own self-control and mastery.

The best authorities among the occultists instruct their
pupils that the state of clairvoyant reverie may be safely and effectively
induced by the practice of mental concentration alone. They advice positively
against artificial methods. A little common sense will show that they are right
in this matter. All that is needed is that the consciousness shall be focused
to a point--become "one pointed" as the Hindu Yogis say. The
intelligent practice of concentration accomplishes this, without the necessity
of any artificial methods of development, or the induction of abnormal psychic
states.

If you will stop a moment and realize how easily you
concentrate your attention when you are witnessing an interesting play, or
listening to a beautiful rendition of some great masterpiece of musical
composition, or gazing at some miracle of art, you will see what I mean. In the
cases just mentioned, while your attention is completely occupied with the
interesting thing before you, so that you have almost completely shut out the
outer world of sound, sight and thought, you are, nevertheless, perfectly wide
awake and your consciousness is alert. The same thing is true when you are
reading a very interesting book--the world is shut out from your consciousness,
and you are oblivious to the sights and sounds around you. At the risk of being
considered flippant, I would remind you of the common spectacle of two lovers
so wrapped up in each other's company that they forget that there is a smiling
world of people around them--time and space are forgotten to the two lovers--to
them there is only one world, with but two persons in it. Again, how often have
you fallen into what is known as a "brown study," or "day
dream," in which you have been so occupied with the thoughts and fancies
floating through your mind, that you forgot all else. Well, then, this will
give you a common-sense idea of the state that the occultists teach may be
induced in order to enter into the state of en rapport with the astral
plane--the state in which clairvoyance is possible. Whether you are seeking
clairvoyance by the method of psychometry, or by crystal gazing, or by
clairvoyant reverie--this will give you the key to the state. It is a perfectly
natural state--nothing abnormal about it, you will notice.

To some who may think that I am laying too much stress on
the undesirability of artificial methods of inducing the clairvoyant condition,
I would say that they are probably not aware of the erroneous and often harmful
teachings on the subject that are being promulgated by ignorant or misinformed
teachers--"a little learning is a dangerous thing," in many cases. It
may surprise some of my students to learn that some of this class of teachers
are instructing their pupils to practice methods of self-hypnosis by gazing
steadily at a bright object until they fall unconscious; or by gazing
"cross eyed" at the tip of the nose, or at an object held between the
two eyebrows. These are familiar methods of certain schools of hypnotism, and
result in producing a state of artificial hypnosis, more or less deep. Such a
state is most undesirable, not only by reason of its immediate effects, but
also by reason of the fact that it often results in a condition of abnormal
sensitiveness to the will of others, or even to the thoughts and feelings of
others, on both the astral and the physical planes of life. I emphatically warn
my students against any such practices, or anything resembling them.

While I dislike to dwell on the subject, I feel that I
should call the attention of my students to the fact that certain teachers seek
to produce the abnormal psychic condition by means of exhausting breathing
exercises, which make the person dizzy and sleepy. This is all wrong. While
rhythmic breathing exercises have a certain value in psychic phenomena, and are
harmless when properly practiced, nevertheless such practices as those to which
I have alluded are harmful to the nervous system of the person, and also tend
to induce undesirable psychic conditions. Again, some teachers have sought to
have their students hold their breath for comparatively long periods of time in
order to bring about abnormal psychic states. The slightest knowledge of
physiology informs one that such a practice must be harmful; it causes the
blood to become thick and impure, and deficient in oxygen. It certainly will
produce a kind of drowsiness, for the same reason that impure air in a room
will do the same thing--in both cases the blood stream is poisoned and made
impure. The purpose of rational and normal breathing is to obviate just this
thing--so these teachers are reversing a natural law of the body, in order to
produce an abnormal psychic state. With all the energy in me, I caution you
against this kind of thing.

Along the same line, I protest and warn you against the
practices advised by certain teachers of "psychic development," who
seek to have their pupils induce abnormal physical and psychic conditions by
means of drugs, odor of certain chemicals, gases, etc. Such practices, as all
true occultists know, belong to the clans of the Black Magicians, or devil
worshippers, of the savage races--they have no place in true occult teachings.
Common sense alone should warn persons away from such things--but it seems to
fail some of them. I assert without fear of intelligent contradiction, that no
true occultist ever countenances any such practices as these.

All the true teachers are vigorous in their denunciation of
such false teachings and harmful practices. In this same category, I place the
methods which are taught by certain persons, namely, that of inducing abnormal
physical and psychic condition of giddiness and haziness by means of
"whirling" around in a circle until one drops from giddiness, or
until one "feels queer in the head." This is a revival of the practices
of certain fanatics in Persia
and India,
who perform it as a religious rite until they fall into what they consider a
"holy sleep," but which is nothing more than an abnormal and
unhealthful physical and psychic condition. Such practices are a downward step,
not an upward one. It seems a pity that the necessity has arisen for such
warnings as these--but my duty, as I see it, is very plain. To all who are
tempted to "develop" in this way, I say, positively,
"DON'T!"

The scientific, rational way to develop the astral senses is
to first acquire the art of concentrating. Bear in mind that in concentration
the person, while shutting out the impressions of the outside world in general,
nevertheless focuses and concentrates his attention upon the one matter before
him. This is quite a different thing from making oneself sensitive to every
current of thought and feeling that may be in the psychic atmosphere. True
concentration renders one positive, while the other methods render one
negative. Contrary to the common opinion, psychic concentration is a positive
state, not a negative--an active state, not a passive one. The person who is
able to concentrate strongly is a master, while one who opens himself to
"control," either physical or astral, is more or less of a slave to
other minds.

The student who will begin by experimenting along the lines
of contact mind-reading, and who then advances along the lines of true
telepathy, as explained in the earlier chapters of this book, will have made a
good start, and considerable progress, along the road to clairvoyant
development. The rest will be largely a matter of exercise and practice. He
will be aided by practicing concentration along the general lines of the best
occult teaching. Such practice may consist of concentration upon almost any
physical object, keeping the thing well before the mind and attention. Do not
tire the attention by practicing too long at one time. The following general
rules will help you in developing concentration:

(1) The attention attaches more readily to interesting
rather than uninteresting things. Therefore, select some interesting thing to
study and analyze by concentrated thought.

(2) The attention will decline in strength unless there is a
variation in the stimulus. Therefore, keep up the power of concentration by
either changing the object you are observing; or else by discovering some new
properties, qualities or attributes in it.

(3) The things you wish to shut out of consciousness can
best be shut out by your concentration upon some other thing--the attention can
dwell only upon one thing at a time, if focused upon that one thing.

(4) The power of applying your attention, steady and
undissipated, to a single object, is a mark of strong will and superior mental
discipline--weak-minds cannot do this. Therefore, in cultivating concentrated
attention you are really strengthening your mind and will.

(5) To develop concentrated attention, you must learn to
analyze, analyze, and analyze the thing upon which you are bestowing concentrated
attention. Therefore, proceed by selecting an object and analyzing it by
concentrated attention, taking one part after another, one by one, until you
have analyzed and mastered the whole object. Give it the same attention that
the lover gives his loved one; the musician his favorite composition; the
artist his favorite work of art; and the booklover his favorite book--when you
have accomplished this, you have mastered concentration, and will be able to
apply the mind "one pointed" upon anything you wish, physical or
astral; and, consequently will have no trouble in shutting-out disturbing
impressions.

(6) Learn to concentrate on the physical plane, and you will
be able to concentrate on the astral plane as well. By the one who has mastered
concentration, trances and abnormal psychic states will not be needed. The
needle-pointed mind is able to pierce the astral veil at will, while the
blunt-pointed mind is resisted and defeated by the astral envelope, which while
thin is very tough and unyielding.

A well-known authority on psychic development has well said:
"Occasional flashes of clairvoyance sometimes come to the highly cultured
and spiritual-minded man, even though he may never have heard of the
possibility of training such a faculty. In his case such glimpses usually
signify that he is approaching that stage in his evolution when these powers
will naturally begin to manifest themselves. Their appearance should serve as
an additional stimulus to him to strive to maintain that high standard of moral
purity and mental balance without which clairvoyance is a curse and not a
blessing to its possessor. Between those who are entirely unimpressionable and
those who are in full possession of clairvoyant power, there are many
intermediate stages. Students often ask how this clairvoyant faculty will first
be manifested in themselves--how they may know when they have reached the stage
at which its first faint foreshadowings are beginning to be visible. Cases
differ so widely that it is impossible to give to this question any answer that
will be universally applicable.

"Some people begin by a plunge, as it were, and under
some unusual stimulus become able just for once to see some striking vision;
and very often in such a case, because the experience does not repeat itself,
the seer comes in time to believe that on that occasion he must have been the
victim of hallucination. Others begin by becoming intermittently conscious of
the brilliant colors and vibrations of the human aura; yet others find
themselves with increasing frequency seeing and hearing something to which
those around them are blind and deaf; others, again, see faces, landscapes, or
colored clouds floating before their eyes in the dark before they sink to rest;
while perhaps the commonest experience of all is that of those who begin to
recollect with greater and greater clearness what they have seen and heard on
other planes during sleep."

The authority in question gives the following excellent
advice regarding the subject of the development of clairvoyant power and astral
visioning: "Now the fact is that there are many methods by which it may be
developed, but only one which can be at all safely recommended for general
use--that of which we shall speak last of all. Among the less advanced nations
of the world the clairvoyant state has been produced in various objectionable
ways; among some of the non-Aryan tribes of India, by the use of intoxicating
drugs or the inhaling of stupefying fumes; among the dervishes, by whirling in
a mad dance of religious fervor until vertigo and insensibility supervene;
among the followers of the abominable practices of the Voodoo cult, by
frightful sacrifices and loathsome rites of black magic. Methods such as these
are happily not in vogue in our own race, yet even among us large numbers of
dabblers in this ancient art adopt some plan of self-hypnotization, such as
gazing at a bright spot, or the repetition of some formula until a condition of
semi-stupefaction is produced; while yet another school among them would
endeavor to arrive at similar results by the use of some of the Indian systems
of regulation of the breath. All these methods are unequivocally to be
condemned as quite unsafe for the practice of the ordinary man who has no idea
of what he is doing--who is simply making vague experiments in an unknown
world. Even the method of obtaining clairvoyance by allowing oneself to be
mesmerized by another person is one from which I should myself shrink with the
most decided distaste; and assuredly it should never be attempted except under
conditions of absolute trust and affection between the magnetizer and the
magnetized, and a perfection of purity in heart and soul, in mind and
intention, such as is rarely to be seen among any but the greatest of saints.

"Yet there is one practice which is advised by all
religions alike--which if adopted carefully and reverently can do no harm to
any human being, yet from which a very pure type of clairvoyance has sometimes
been developed; and that is the practice of meditation. Let a man choose a
certain time every day--a time when he can rely upon being quiet and
undisturbed, though preferably in the daytime rather than at night--and set
himself at that time to keep his mind for a few minutes entirely free from all
earthly thoughts of any kind whatever, and, when that is achieved, to direct
the whole force of his being towards the highest ideal that he happens to know.
He will find that to gain such perfect control of thought is enormously more
difficult than he supposes, but when he attains it it cannot but be in every
way most beneficial to him, and as he grows more and more able to elevate and
concentrate his thought, he may gradually find that new worlds are opening
before his sight. As a preliminary training towards the satisfactory
achievement of such meditation, he will find it desirable to make a practice of
concentration in the affairs of daily life--even in the smallest of them. If he
writes a letter, let him think of nothing else but that letter until it is
finished; if he reads a book, let him see to it that his thought is never
allowed to wander from his author's meaning. He must learn to hold his mind in
check, and to be master of that also, as well as of his lower passions; he must
patiently labor to acquire absolute control of his thoughts, so that he will
always know exactly what he is thinking about, and why--so that he can use his
mind, and turn it or hold it still, as a practiced swordsman turns his weapon
where he will."

I have given the above full quotation from this authority,
not merely because that from another angle he states the same general
principles as do I; but also because his personal experience in actual
clairvoyant phenomena is so extended and varied that any word from him on the
subject of the development of clairvoyant power must have a value of its own.
While I differ from this authority on some points of detail of theory and
practice, nevertheless I gladly testify to the soundness of his views as above
quoted, and pass them on to my students for careful consideration and
attention. The student will do well to heed what he has to say, and to combine
such opinion with what I have uttered in the earlier part of this
chapter--there will be found a close agreement in principle and practice.

And, now let us pass on to a consideration of the various
forms and phases of the clairvoyant phenomena itself. The subject is
fascinating, and I am sure that you will enjoy this little excursion into the
strange realm of thought regarding the astral phenomena of clairvoyance. But,
be sure to master each lesson before proceeding to the rest, as otherwise you
will have to turn back the leaves of the course in order to pick up some point
of teaching that you have neglected.

In a previous chapter we have seen that there are three
well-defined classes of clairvoyance, namely, (1) Simple clairvoyance; (2)
Clairvoyance in space; and (3) Clairvoyance in Time. I shall now consider these
in sequence, beginning with the first, Simple Clairvoyance.

In simple clairvoyance the clairvoyant person merely senses
the auric emanations of other persons, such as the auric vibrations, colors,
etc., currents of thought vibrations, etc., but does not see events or scenes
removed in space or time from the observer. There are other phenomena peculiar
to this class of clairvoyance which I shall note as we progress with this
chapter.

An authority on the subject of astral phenomena has written
interestingly, as follows, regarding some of the phases of simple clairvoyance:
"When we come to consider the additional facilities which it offers in the
observation of animate objects, we see still more clearly the advantages of
astral vision. It exhibits to the clairvoyant the aura of plants and animals,
and thus in the case of the latter their desires and emotions, and whatever
thoughts they may have, are all plainly shown before his eyes. But it is in
dealing with human beings that he will most appreciate the value of this
faculty, for he will often be able to help them far more effectually when he
guides himself by the information which it gives him.

"He will be able to see the aura as far up as the
astral body, and though that leaves all the higher part of a man still hidden
from his gaze, he will nevertheless find it possible by careful observation to
learn a good deal about the higher part from what is within his reach. His
capacity of examination of the etheric double will give him considerable
advantage in locating and classifying any defects or diseases of the nervous
system, while from the appearance of the astral body he will at once be aware
of all the emotions, passions, desires and tendencies of the man before him,
and even of very many of his thoughts also.

"As he looks at a person he will see him surrounded by
the luminous mist of the astral aura, flashing with all sorts of brilliant
colors, and constantly changing in hue and brilliancy with every variation of
the person's thoughts and feelings. He will see this aura flooded with the
beautiful rose-color of pure affection, the rich blue of devotional feeling,
the hard, dull brown of selfishness, the deep scarlet of anger, the horrible
lurid red of sensuality, the livid grey of fear, the black clouds of hatred and
malice, or any of the other hundredfold indications so easily to be read in it
by the practiced eye; and thus it will be impossible for any persons to conceal
from him the real state of their feelings on any subject. Not only does the
astral aura show him the temporary result of the emotion passing through it at
the moment, but it also gives him, by an arrangement and proportion of its
colors when in a condition of comparative rest, a clue to the general
disposition and character of its owner."

By simple clairvoyance in a certain stage of development the
clairvoyant person is able to sense the presence of the human aura, by means of
his astral sight. The human aura, as all students of occultism know, is that
peculiar emanation of astral vibrations that extends from each living human
being, surrounding him in an egg-shaped form for a distance of two to three
feet on all sides. This peculiar nebulous envelope is not visible to the
physical sight, and may be discerned only by means of the astral senses. It,
however, may be dimly "felt" by many persons coming into the presence
of other persons, and constitutes a personal atmosphere which is sensed by
other persons.

The trained clairvoyant vision sees the human aura as a
nebulous hazy substance, like a luminous cloud, surrounding the person for two
or three feet on each side of his body, being more dense near the body and
gradually becoming less dense as it extends away from the body. It has a
phosphorescent appearance, with a peculiar tremulous motion manifesting through
its substance. The clairvoyant sees the human aura as composed of all the
colors of the spectrum, the combination shifting with the changing mental and
emotional states of the person. But, in a general way, it may be said that each
person has his or her or distinctive astral auric colors, depending upon his or
her general character or personality. Each mental state, or emotional
manifestation, has its own particular shade or combination of shades of auric
coloring. This beautiful kaleidoscopic spectacle has its own meaning to the
advanced occultist with clairvoyant vision, for he is able to read the
character and general mental states of the person by means of studying his
astral auric colors. I have explained these auric colors, and their meanings,
in my little book entitled "The Human Aura."

The human aura is not always in a state of calm
phosphorescence, however. On the contrary, it sometimes manifests great flames,
like those of a fiery furnace, which shoot forth in great tongues, and dart
forth suddenly in certain directions toward the objects attracting them. Under
great emotional excitement the auric flames move around in swift circling
whirlpools, or else swirl away from a centre. Again, it seems to throw forth
tiny glistening sparks of astral vibrations, some of which travel for great
distance.

The clairvoyant vision is also able to discern what is
called the "prana aura" of a person. By this term is indicated that
peculiar emanation of vital force which surrounds the physical body of each and
every person. In fact, many persons of but slight clairvoyant power, who cannot
sense the auric colors, are able to perceive this prana-aura without trouble.
It is sometimes called the "health aura," or "physical
aura." It is colorless, or rather about the shade of clear glass, diamond,
or water. It is streaked with very minute, bristle-like lines. In a state of
good health, these fine lines are stiff like toothbrush bristles; while, in
cases of poor health, these lines droop, curl and present a furlike appearance.
It is sometimes filled with minute sparkling particles, like tiny electric
sparks in rapid vibratory motion.

To the clairvoyant vision the prana-aura appears like the
vibrating heated air arising from a fire, or stove, or from the heated earth in
summer. If the student will close his eyes partially, and will peer through
narrowed eyelids, he will in all probability be able to perceive this
prana-aura surrounding the body of some healthy, vigorous person--particularly
if the person is sitting in a dim light. Looking closely, he will see the
peculiar vibratory motion, like heated air, at a distance of about two inches
from the body of the person. It requires a little practice in order to acquire
the knack of perceiving these vibrations--a little experimenting in order to
get just the right light on the person--but practice will bring success, and
you will be repaid for your trouble.

In the same way, the student may by practice acquire the
faculty to perceiving his own prana-aura. The simplest way to obtain this last
mentioned result is to place your fingers (spread out in fan-shape) against a
black background, in a dim light. Then gaze at the fingers with narrowed
eyelids, and half-closed eyes. After a little practice, you will see a fine
thin line surrounding your fingers on all sides--a semi-luminous border of
prana-aura. In most cases this border of aura is colorless, but sometimes a
very pale yellowish hue is perceived. The stronger the vital force of the
person, the stronger and brighter will this border of prana-aura appear. The
aura surrounding the fingers will appear very much like the semi-luminous
radiance surrounding a gas-flame, or the flame of a candle, which is familiar
to nearly everyone.

Another peculiar phenomenon of the astral plane, perceived
by clairvoyants of a certain degree of development, is that which is known as
the "thought-form." A thought-form is a specialized grouping of
astral substance, crystalized by the strong thought impulses or vibrations of a
person thinking, or manifesting strong emotional excitement. It is generated in
the aura of the person, in the first place, but is then thrown off or emitted
from the atmosphere of the person, and is sent off into space. A thought-form
is really but a strongly manifested thought or feeling which has taken form in
the astral substance. Its power and duration depend upon the degree of force of
the thought or feeling manifesting it.

These thought-forms differ very materially from one another
in form and general appearance. The most common form is that of a tiny series
of waves, similar to those caused by the dropping of a pebble in a pond of
water. Sometimes the thought-form takes on the appearance of a whirlpool,
rotating around a centre, and moving through space as well. Another form is
like that of the pin-wheel fireworks, swirling away from its centre as it moves
through space. Still another form is that of a whirling ring, like that emitted
from a smokestack of a locomotive, or the mouth of a smoker--the familiar "ring"
of the smoker. Others have the form and appearance of semi-luminous globes,
glowing like a giant opal.

Other thought-forms are emitted in jet-like streams, like
steam puffed out from a tea-kettle. Again, it will appear as a series of short
puffs of steam-like appearance. Again, it will twist along like an eel or
snake. Another time it will twist its way like a corkscrew. At other times it
will appear as a bomb, or series of bombs projected from the aura of the
thinker. Sometimes, as in the case of a vigorous thinker or speaker, these
thought-form bombs will be seen to explode when they reach the aura of the
person addressed or thought of. Other forms appear like nebulous things
resembling an octopus, whose twining tentacles twist around the person to whom
they are directed.

Each thought-form bears the same color that it possessed
when generated in the aura of its creator, though the colors seem to fade with
time. Many of them glow with a dull phosphorescence, instead of bright
coloring. The atmosphere of every person, and every place, is filled with
various thought-forms emanated from the person, or persons who inhabit the
place. Each building has its own distinctive thought-forms, which permeate its
mental atmosphere, and which are clearly discernible by trained clairvoyant
vision.

I here take the liberty of quoting a few paragraphs from my
little book entitled "The Astral World," in which the phenomena of
the astral plane are explained in detail. I reproduce them here in order to
show you what you may see on the astral plane when your clairvoyant vision is
sufficiently developed to function there. The words are addressed to one who is
sensing on the astral, plane.

"Notice that beautiful spiritual blue around that
woman's head! And see that ugly muddy red around that man passing her! Here
comes an intellectual giant--see that beautiful golden yellow around his head,
like a nimbus! But I don't exactly like that shade of red around his body--and
there is too marked an absence of blue in his aura! He lacks harmonious
development. Do you notice those great clouds of semi-luminous substance, which
are slowly floating along?--notice how the colors vary in them. Those are
clouds of thought-vibrations, representing the composite thought of a multitude
of people. Also notice how each body of thought is drawing to itself little
fragments of similar thought-forms and energy. You see here the tendency of
thought-forms to attract others of their kind--how like the proverbial birds of
a feather, they flock together--how thoughts come home, bringing their friends
with them--how each man creates his own thought atmosphere.

"Speaking of atmospheres, do you notice that each shop
we pass has its own peculiar thought-atmosphere? If you look into the houses on
either side of the street, you will see that the same thing is true. The very
street itself has its own atmosphere, created by the composite thought of those
inhabiting and frequenting it. No! do not pass down that side street--its
astral atmosphere is too depressing, and its colors too horrible and disgusting
for you to witness just now--you might get discouraged and fly back to your
physical body for relief. Look at those thought-forms flying through the
atmosphere! What a variety of form and coloring! Some most beautiful, the
majority quite neutral in tint, and occasionally a fierce, fiery one tearing
its way along toward its mark. Observe those whirling and swirling
thought-forms as they are thrown off from that business-house. Across the
street, notice that great octopus monster of a thought-form, with its great
tentacles striving to wind around persons and draw them into that flashy
dance-hall and dram-shop. A devilish monster which we would do well to destroy.
Turn your concentrated thought upon it, and will it out of existence--there,
that's the right way; watch it sicken and shrivel! But, alas! more of its kind
will come forth from that place."

The above represents the sights common to the advanced
occultist who explores the astral plane either in his astral body, or else by
means of clairvoyant vision. To such a one, these sights are just as natural as
those of the physical plane to the person functioning by ordinary physical
senses. One is as natural as is the other--there is nothing supernatural about
either.

But there are other, and even more wonderful attributes of
astral visioning than that which we have just related. Let us take a general
survey of these, so that you may be familiar with what you hope to see on the
astral plane, and which you will see when you have sufficiently developed your
clairvoyant powers.

What would you think if you could "see through a brick
wall?" Well, the clairvoyant is able to do this. For that matter, the
physical X Rays are able to penetrate through solid substances, and the astral
vibrations are even more subtle than these. It seems strange to hear of this
kind of visioning as purely natural, doesn't it? It smacks strongly of the old
supernatural tales--but it is as simply natural as is the X Ray. The advanced
clairvoyant is able to see through the most solid objects, and inside of
anything, for that matter. The astral senses register the subtle vibrations of
the astral plane, just as the physical eye registers the ordinary rays of
light-energy. You are able to see through solid glass, with the physical eye,
are you not? Well, in the same way the clairvoyant sees through solid steel or
granite. It is all a matter of registering vibrations of energy--nothing more,
and nothing less.

It is in this way that the trained clairvoyant is able to
read from closed books, sealed letters, etc. In the same way, he is able to
pierce the dense soil, and to see far down into the depths of the earth,
subject to certain limitations. Veins of coal, oil, and other substances have
been discovered clairvoyantly in this way. Not every clairvoyant is able to do
this, but the advanced ones have done it. In the same way, the trained
clairvoyant is able to see inside the bodies of sick persons, and to diagnose
their ailments, providing, of course, he is familiar with the appearance of the
organs in health and in disease, and has a sufficient knowledge of physiology
and pathology to interpret what he sees.

An authority on the phenomena of the astral plane has
written entertainingly and correctly regarding this phase of simple
clairvoyance, as follows: "The possession of this extraordinary and
scarcely expressible power, then, must always be borne in mind through all that
follows. It lays every point in the interior of every solid body absolutely
open to the gaze of the seer, just as every point in the interior of a circle
lies open to the gaze of a man looking down upon it. But even this is by no
means all that it gives to its possessor. He sees not only the inside as well
as the outside of every object, but also its astral counterpart. Every atom and
molecule of physical matter has its corresponding astral atoms and molecules,
and the mass which is built up out of these is clearly visible to the
clairvoyant. Usually the astral form of any object projects somewhat beyond the
physical part of it, and thus metals, stones and other things are seen
surrounded by an astral aura.

"It will be seen at once that even in the study of
inorganic matter a man gains immensely by the acquisition of this vision. Not
only does he see the astral part of the object at which he looks, which before
was wholly hidden from him; not only does he see much more of its physical
constitution than he did before, but even what was visible to him before is now
seen much more clearly and truly. * * * Another strange power of which he may
find himself in possession is that of magnifying at will the minutest physical
or astral particle to any desired size, as through a microscope--though no
microscope ever made, or ever likely to be made, possesses even a thousandth
part of this psychic magnifying power. By its means the hypothetical molecule
and atom postulated by science become visible and living realities to the
occult student, and on this closer examination he finds them to be much more
complex in their structure than the scientific man has yet realized them to be.
It also enables him to follow with the closest attention and the most lively
interest all kinds of electrical, magnetic, and other etheric action; and when
some of the specialists in these branches of science are able to develop the
power to see these things whereof they write so facilely, some very wonderful
and beautiful revelations may be expected.

"This is one of the SIDDIHIS or powers described in the
Oriental books as accruing to the man who devotes himself to spiritual
development, though the name under which it is there mentioned might not be
immediately recognizable. It is referred to as 'the power of making oneself
large or small at will,' and the reason of a description which appears so oddly
to reverse the fact is that in reality the method by which this feat is
performed is precisely that indicated in these ancient books. It is by the use
of temporary visual machinery of inconceivable minuteness that the world of the
infinitely little is so clearly seen; and in the same way (or rather in the
opposite way) it is by enormously increasing the size of the machinery used
that it becomes possible to increase the breadth of one's view--in the physical
sense as well as, let us hope, in the moral--far beyond anything that science
has ever dreamt of as possible for man. So that the alteration in size is
really in the vehicle of the student's consciousness, and not in anything
outside of himself; and the old Oriental books have, after all, put the case
more accurately than have we. I have indicated, though only in the roughest
outlines, what a trained student, possessed of full astral vision, would see in
the immensely wider world to which that vision introduced him; but I have said nothing
of the stupendous change in his mental attitude which comes from the
experimental certainty regarding matters of paramount importance. The
difference between even the profoundest intellectual conviction, and the
precise knowledge gained by direct personal experience, must be felt in order
to be appreciated."

Now, here at this place, I wish to call the attention of the
student to the fact that while the above stated, phenomena strictly belong to
the class of "simple clairvoyance," rather than to "space
clairvoyance," or "time clairvoyance" respectively, nevertheless
the same phenomena may be manifested in connection with that of these other
classes of clairvoyance. For instance, in space clairvoyance the trained
clairvoyant is able not only to perceive things happening at points far
distant, but may also (if highly developed psychically) be able to perceive the
details just mentioned as well as if he were at that distant point in person.
Likewise, in time clairvoyance, the clairvoyant may exercise the power of
magnifying vision regarding the object far distant in time, just as if he were
living in that time. So here as elsewhere we find the different classes of
phenomena shading and blending into each other. At the best, classifications
are useful principally for convenience in intellectual consideration and
reasoning.

In the same way, the clairvoyant may manifest the above
mentioned forms of astral sensing in cases when the astral vision has been
awakened by psychometry, or by crystal gazing, as well as in those cases in
which the condition has been brought about through meditation, or similar
methods.

I would also call the attention of the student to the fact
that in the above description of the phenomena of simple clairvoyance I have
made no mention of the sights of the astral plane which often become visible to
the clairvoyant, and which have to do with astral bodies, astral shells, the
disembodied souls of those who have passed on to other planes of existence,
etc. I shall take up these matters in other parts of this course, and shall not
dwell upon them in this place. But, I wish you to remember that the same power
which enables you to sense other objects by means of the astral scenes, is the
same that is called into operation in the cases to which I have just referred.

The astral plane is a wonderful plane or field of being,
containing many strange and wonderful beings and things. The person living on
the physical plane may visit the astral plane in the astral body; and, again,
he may perceive the happenings and scenes of that plane by means of the
awakened and developed astral senses. Some clairvoyants find it easy to
function in one way, and some in another. It is reserved for the scientifically
developed clairvoyant to manifest the well-rounded power to perceive the
phenomena of the astral plane in its wonderful entirety.

Finally, you will see by reference to other chapters of this
book, that one may manifest simple clairvoyant powers (as well as the more
complicated ones of time and space clairvoyance) not only in the ordinary
waking state, but also in the state of dreams. In fact, some of the most
striking psychic phenomena are manifested when the seer is in the dream state.
As we proceed, you will find that every phase of the great subject will fit
into its place, and will be found to blend with every other phase. There will
be found a logical harmony and unity of thought pervading the whole subject.
But we must use single bricks and stones as we build--it is only in the
completed structure that we may perceive the harmonious unity.

Let us now consider the phenomena of the second class of
clairvoyance, namely, Clairvoyance in Space.

In space clairvoyance the clairvoyant person senses scenes
and events removed in space from the observer--that is to say, scenes and
events situated outside of the range of the physical vision of the clairvoyant.
In this class also is included certain phenomena in which the clairvoyant
vision is able to discern things that may be concealed or obscured by
intervening material objects. Some of the many different forms and phases of
space clairvoyance are illustrated by the following examples, all taken from
the best sources.

Bushnell relates the following well-known case of space
clairvoyance: "Capt. Yount, of Napa
Valley, California,
one midwinter's night had a dream in which he saw what appeared to be a company
of emigrants arrested by the snows of the mountains, and perishing rapidly by
cold and hunger. He noted the very cast of the scenery, marked by a huge,
perpendicular front of white-rock cliff; he saw the men cutting off what
appeared to be tree-tops rising out of deep gulfs of snow; he distinguished the
very features of the persons, and their look of peculiar distress. He awoke
profoundly impressed by the distinctness and apparent reality of the dream. He
at length fell asleep, and dreamed exactly the same dream over again. In the
morning he could not expel it from his mind. Falling in shortly after with an
old hunter comrade, he told his story, and was only the more deeply impressed
by him recognizing without hesitation the scenery of the dream. This comrade
came over the Sierra by the CarsonValleyPass,
and declared that a spot in the Pass exactly answered his description.

"By this the unsophistical patriarch was decided. He
immediately collected a company of men, with mules and blankets and all
necessary provisions. The neighbors were laughing meantime at his credulity.
'No matter,' he said, 'I am able to do this, and I will, for I verily believe
that the fact is according to my dream.' The men were sent into the mountains
one hundred and fifty miles distant, direct to the Carson Valley Pass. And
there they found the company exactly in the condition of the dream, and brought
in the remnant alive."

In connection with this case, some leading, occultists are
of the opinion that the thought-waves from the minds of the distressed lost
persons reached Capt. Yount in his sleep, and awakened his subconscious
attention. Having natural clairvoyant power, though previously unaware of it,
he naturally directed his astral vision to the source of the mental currents,
and perceived clairvoyantly the scene described in the story. Not having any
acquaintance with any of the lost party, it was only by reason of the mental
currents of distress so sent out that his attention was attracted. This is a
very interesting case, because several psychic factors are involved in it, as I
have just said.

In the following case, there is found a connecting link of
acquaintance with a person playing a prominent part in the scene, although
there was no conscious appeal to the clairvoyant, nor conscious interest on her
part regarding the case. The story is well-known, and appears in the
Proceedings of the Society for Psychical Research. It runs as follows:

Mrs. Broughton awoke one night in 1844, and roused her
husband, telling him that something dreadful had happened in France. He
begged her to go asleep again, and not trouble him. She assured him that she
was not asleep when she saw what she insisted on telling him--what she saw in
fact. She saw, first, a carriage accident, or rather, the scene of such an
accident which had occurred a few moments before. What she saw was the result
of the accident--a broken carriage, a crowd collected, a figure gently raised
and carried into the nearest house, then a figure lying on a bed, which she
recognized as the Duke of Orleans. Gradually friends collected around the
bed--among them several members of the French royal family--the queen, then the
king, all silently, tearfully, watching the evidently dying duke. One man (she
could see his back, but did not know who he was) was a doctor. He stood bending
over the duke, feeling his pulse, with his watch in the other hand. And then
all passed away, and she saw no more. "As soon as it was daylight she
wrote down in her journal all that she had seen. It was before the days of the
telegraph, and two or more days passed before the newspapers announced 'The
Death of the Duke of Orleans.' Visiting Paris
a short time afterwards, she saw and recognized the place of the accident, and
received the explanation of her impression. The doctor who attended the dying
duke was an old friend of hers, and as he watched by the bed his mind had been
constantly occupied with her and her family."

In many cases of clairvoyance of this kind, there is found
to exist a strong connecting link of mutual interest or affection, over which
flows the strong attention-arousing force of need or distress, which calls into
operation the clairvoyant visioning.

In other cases there seems to be lacking any connecting
link, although, even in such cases there may be a subconscious link connecting the
clairvoyant with the scene or event. An interesting example of this last
mentioned phase is that related by W.T. Stead, the English editor and author,
as having happened to himself. Mr. Stead's recital follows:

"I got into bed and was not able to go to sleep. I shut
my eyes and waited for sleep to come; instead of sleep, however, there came to
me a succession of curiously vivid clairvoyant pictures. There was no light in
the room, and it was perfectly dark; I had my eyes shut also. But,
notwithstanding the darkness, I suddenly was conscious of looking at a scene of
singular beauty. It was as if I saw a living miniature about the size of a
magic-lantern slide. At this moment I can recall the scene as if I saw it
again. It was a seaside piece. The moon was shining upon the water, which
rippled slowly on to the beach. Right before me a long mole ran into the water.
On either side of the mole irregular rocks stood up above the sea-level. On the
shore stood several houses, square and rude, which resembled nothing that I had
ever seen in house architecture. No one was stirring, but the moon was there
and the sea and the gleam of the moonlight on the rippling waters, just as if I
had been looking on the actual scene. It was so beautiful that I remember
thinking that if it continued I should be so interested in looking at it that I
should never go asleep. I was wide awake, and at the same time that I saw the
scene I distinctly heard the dripping of the rain outside the window. Then,
suddenly without any apparent object or reason, the scene changed.

"The moonlight sea vanished, and in us place I was
looking right into the interior of a reading-room. It seemed as if it had been
used as a school-room in the daytime, and was employed as a reading-room in the
evening. I remember seeing one reader who had a curious resemblance to Tim
Harrington, although it was not he, hold up a magazine or book in his hand and
laugh. It was not a picture--it was there. The scene was just as if you were
looking through an opera glass; you saw the play of the muscles, the gleaming
of the eye, every movement of the unknown persons in the unnamed place into
which you were gazing. I saw all that without opening my eyes, nor did my eyes
have anything to do with it. You see such things as these as if it were with
another sense which is more inside your head than in your eyes. The pictures
were apropos of nothing; they had been suggested by nothing I had been reading
or talking of; they simply came as if I had been able to look through a glass at
what was occurring somewhere else in the world. I had my peep, and then it
passed."

An interesting case of space clairvoyance is that related of
Swedenborg, on the best authority. The story runs that in the latter part of
September, 1759, at four o'clock one Saturday afternoon, Swedenborg arrived
home from England, and disembarked at the town of Gothenburg. A friend, Mr. W.
Castel, met him and invited him to dinner, at which meal there were fifteen
persons gathered around the table in honor of the guest. At six o'clock,
Swedenborg went out a few minutes, returning to the table shortly thereafter,
looking pale and excited. When questioned by the guests he replied that there
was a fire at Stockholm,
two hundred miles distant, and that the fire was steadily spreading. He grew
very restless, and frequently left the room. He said that the house of one of
his friends, whose name he mentioned, was already in ashes, and that his own
was in danger. At eight o'clock, after he had been out again, he returned
crying out cheerfully, "Thank heaven! the fire is out, the third door from
my house!" The news of the strange happening greatly excited the people of
the town, and the city officials made inquiry regarding it. Swedenborg was
summoned before the authorities, and requested to relate in detail what he had
seen. Answering the questions put to him, he told when and how the fire
started; how it had begun; how, when and where it had stopped; the time it had
lasted; the number of houses destroyed or damaged, and the number of persons
injured. On the following Monday morning a courier arrived from Stockholm, bringing news
of the fire, having left the town while it was still burning. On the next day
after, Tuesday morning, another courier arrived at the city hall with a full report
of the fire, which corresponded precisely with the vision of Swedenborg. The
fire had stopped precisely at eight o'clock, the very minute that Swedenborg
had so announced it to the company.

A similar case is related by Stead, having been told to him
by the wife of a Dean in the Episcopal Church. He relates it as follows:
"I was staying in Virginia,
some hundred miles away from home, when one morning about eleven o'clock I felt
an overpowering sleepiness, which drowsiness was quite unusual, and which caused
me to lie down. In my sleep I saw quite distinctly my home in Richmond in flames. The fire had broken out
in one wing of the house, which I saw with dismay was where I kept all my best
dresses. The people were all trying to check the flames, but it was no use. My
husband was there, walking about before the burning house, carrying a portrait
in his hand. Everything was quite clear and distinct, exactly as if I had
actually been present and seen everything. After a time, I woke up, and going
down stairs told my friends the strange dream I had had. They laughed at me,
and made such game of my vision that I did my best to think no more about it. I
was traveling about, a day or two passed, and when Sunday came I found myself
in a church where some relatives were worshipping. When I entered the pew they
looked very strange, and as soon as the service was over I asked them what was
the matter. 'Don't be alarmed,' they said, 'there is nothing serious.' Then
they handed me a post-card from my husband which simply said, 'House burned
out; covered by insurance.' The day was the date upon which my dream occurred.
I hastened home, and then I learned that everything had happened exactly as I
had seen it. The fire had broken out in the wing I had seen blazing. My clothes
were all burned, and the oddest thing about it was that my husband, having
rescued a favorite picture from the burning building, had carried it about
among the crowd for some time before he could find a place in which to put it
safely."

Another case, related by Stead, the same authority, runs as
follows: "The father of a son who had sailed on the 'Strathmore,' an
emigrant ship outbound from the Clyde saw one night the ship foundering amid
the waves, and saw that his son, with some others, had escaped safely to a
desert island near which the wreck had taken place. He was so much impressed by
this vision that he wrote to the owner of the 'Strathmore' telling him what he
had seen. His information was scouted; but after a while the 'Strathmore'
became overdue, and the owner became uneasy. Day followed day, and still no
tidings of the missing ship. Then like Pharaoh's butler, the owner remembered
his sins one day, and hunted up the letter describing the vision. It supplied
at least a theory to account for the ship's disappearance. All outward-bound
ships were requested to look out for any survivors on the island indicated in
the vision. These orders were obeyed, and the survivors of the 'Strathmore'
were found exactly where the father had seen them."

The Society for Psychical Research mentions another
interesting case, as follows: "Dr. Golinski, a physician of Kremeutchug, Russia, was taking an after-dinner
nap in the afternoon, about half-past three o'clock. He had a vision in which
he saw himself called out on a professional visit, which took him to a little
room with dark hangings. To the right of the door he saw a chest of drawers,
upon which rested a little paraffine lamp of special pattern, different from
anything he had ever seen before. On the left of the door, he saw a woman
suffering from a severe hemorrhage. He then saw himself giving her professional
treatment. Then he awoke, suddenly, and saw that it was just half-past four
o'clock. Within ten minutes after he awoke, he was called out on a professional
visit, and on entering the bedroom he saw all the details that had appeared to
him in his vision. There was the chest of drawers--there was the peculiar
lamp--there was the woman on the bed, suffering from the hemorrhage. Upon
inquiry, he found that she had grown worse between three and four o'clock, and
had anxiously desired that he come to her about that time, finally dispatching
a messenger for him at half-past four, the moment at which he awoke."

Another, and a most peculiar, phase of space clairvoyance is
that in which certain persons so awaken the astral senses of other persons that
these persons perceive the first person--usually in the form of seemingly
seeing the person present in the immediate vicinity, just as one would see a
ghostly visitor. In some cases there is manifested double-clairvoyance, both
persons visioning clairvoyantly; in other cases, only the person
"visited" astrally senses the occurrence. The following cases
illustrate this form of space clairvoyance.

W.T. Stead relates the case of a lady well known to him, who
spontaneously developed the power of awakening astral perception in others. She
seemed to "materialize" in their presence. Her power in this
direction became a source of considerable anxiety and worry to her friends to
whom she would pay unexpected and involuntary visits, frightening them out of
their wits by the appearance of her "ghost." They naturally thought
that she had died suddenly and had appeared to them in ghostly form. The lady,
her self, was totally unconscious of the appearance, though she admitted that
at or about the times of the appearances she had been thinking of her friends
whom she visited astrally.

The German writer, Jung Stilling, mentions the case of a man
of good character who had developed power of this kind, but also was conscious
of his visits. He exerted the power consciously by an effort of will, it seems.
At one time he was consulted by the wife of a sea captain whose husband was on
a long voyage to Europe and Asia (sailing from America). His ship was long
overdue, and his wife was quite worried about him. She consulted the gentleman
in question, and he promised to do what he could for her. Leaving the room he
threw himself on a couch and was seen by the lady (who peered through the
half-opened door) to be in a state of semi-trance. Finally he returned and told
her that he had visited her husband in a coffee-house in London, and gave her
husband's reasons for not writing, adding that her husband would soon return to
America. When her husband returned several months later, the wife asked him
about the matter. He informed her that the clairvoyant's report was correct in
every particular. Upon being introduced to the clairvoyant, the captain
manifested great surprise, saying that he had met the man in question on a
certain day in a coffee-house in London, and that the man had told him that his
wife was worried about him, and that he had told the man that he had been
prevented from writing for several reasons, and that he was on the eve of
beginning his return voyage to America. He added that when he looked for the
man a few moments afterwards, the stranger had apparently lost himself in the
crowd, disappeared and was seen no more by him.

The Society for Psychical Research gives prominence to the
celebrated case of the member of the London Stock Exchange, whose identity it
conceals under the initials "S.H.B.," who possessed this power of
voluntary awakening of astral sight in others by means of his
"appearance" to them. The man relates his experience to the Society
as follows: "One Sunday night in November, 1881, I was in KildareGardens, when I willed very strongly
that I would visit in the spirit two lady friends, the Misses X., who were
living three miles off, in Hogarth
Road. I willed that I should do this at one
o'clock in the morning, and having willed it, I went to sleep. Next Thursday,
when I first met my friends, the elder lady told me that she woke up and saw my
apparition advancing to her bedside. She screamed and woke her sisters, who also
saw me." (The report includes the signed statement of the ladies, giving
the time of the appearance, and the details thereof.)

"Again, on December 1, 1882, I was at Southall. At
half-past nine I sat down to endeavor to fix my mind so strongly upon the interior
of a house at Kew, where Miss V. and her sister lived, that I seemed to be
actually in the house. I was conscious, but was in a kind of mesmeric sleep.
When I went to bed that night, I willed to be in the front bedroom of that
house at Kew at twelve; and to make my
presence felt by the inmates. Next day I went to Kew.
Miss V.'s married sister told me, without any prompting from me, that she had
seen me in the passage going from one room to another at half-past nine
o'clock, and that at twelve, when she was wide awake, she saw me come to the
front bedroom, where she slept, and take her hair, which is very long, into my
hand. She said I then took her hand, and gazed into the palm intently. She
said, 'You need not look at the lines, for I never have any trouble.' She then
woke her sister. When Mrs. L. told me this, I took out the entry that I had
made the previous night and read it to her. Mrs. L. is quite sure she was not
dreaming. She had only seen me once before, two years previously. Again, on
March 22, 1884, I wrote to Mr. Gurney, of the Psychical Research Society,
telling him that I was going to make my presence felt by Miss V., at 44 Norland Square,
at midnight. Ten days afterwards, I saw Miss V., when she voluntarily told me
that on Saturday at midnight, she distinctly saw me, when she was quite wide
awake."

The records of the psychic researchers are filled with
numerous accounts of cases in which similar astral projections have occurred
when the person was on his or her death-bed, but was still alive. It would seem
that under such circumstances the astral senses are very much freer from the
interference of the physical senses, and tend to manifest very strongly in the
form of appearances to persons in whom the dying person is attached by the ties
of affection. Many who read this course have known of cases of this kind, for
they are of quite frequent occurrence.

The student will notice that in the majority of the cases
cited in this chapter the clairvoyant has been in a state of sleep, or
semi-sleep--often in a dream condition. But you must not jump to the conclusion
that this condition is always necessary for the manifestation of this
phenomenon. On the contrary, the advanced and well developed clairvoyants
usually assume merely a condition of deep reverie or meditation, shutting out
the sounds and thoughts of the physical plane, so as to be able to function
better on the astral plane.

The reason that so many recorded cases have occurred when
the clairvoyant person was asleep, and the vision appeared as a dream, is
simply because in such a condition the physical senses of the person are
stilled and at rest, and there is less likelihood of interference from them,
and a better opportunity for the astral senses to function effectively. It is
like the familiar cases in which one becomes so wrapped up in viewing a
beautiful work of art, or in listening to a beautiful musical rendition, that
he or she forgets all about the sights and sounds of the world outside. One
sometimes gets into this same condition when reading an interesting book, or
when witnessing an interesting play. When the psychic powers are concentrated
upon any one channel of vision, the others fail to register a clear impression.
The same rule holds good on the astral plane, as on the physical.

There are certain psychic conditions which are especially
conducive to the manifestation of clairvoyant phenomena, as all students of the
subject know very well. These conditions are somewhat hard to induce, at least until
the clairvoyant has had considerable experience and practice. But, in the state
of sleep, the person induces the desired conditions, in many cases, though he
is not consciously doing so. As might naturally be expected, therefore, the
majority of the recorded cases of clairvoyance have occurred when the
clairvoyant person has been asleep.

I should also state, once more, that in many cases in which
the clairvoyant has witnessed the "appearance" of another person, as
in the cases such as I have just mentioned, there is always the possibility of
the person having actually appeared in his astral body, unconsciously to
himself of course. No one but a skilled occultist is able to distinguish
between cases of this kind. The line between this class of clairvoyance and
astral appearance is very thin, and, in fact, the two classes of phenomena
shade and blend into each other. In reality, when one gets down to bottom
principles, there is very little difference between the actual appearance in
the astral body, and the strong projection of one's presence by means of will,
conscious or unconscious, along the lines of awakening the clairvoyant vision
of others. To attempt to explain the slight points of difference here, would
only involve the student in a mass of technical description which would tend to
confuse, rather than to enlighten him--from this I refrain.

The third great class of clairvoyant phenomena, known as
Time Clairvoyance, is divided into two sub-classes, as follows: (1) Past-Time
Clairvoyance; and (2) Future-Time Clairvoyance. The characteristics of each of
these sub-classes is indicated by its name.

Past-Time Clairvoyance, as indicated by the name, is that
class of clairvoyant phenomena which is concerned with the perception of facts,
events and happenings of past time. Whether the happening is that of five
minutes ago, or of five thousand years ago, the principles involved are
precisely the same. One is no more or less wonderful than is the other.

Many students confess themselves perplexed when they are
first confronted with this class of phenomena. While they find it comparatively
easy to see how by astral vision the clairvoyant is able to sense events
happening at that moment, though thousands of miles away from the observer,
they cannot at first understand how one can "see" a thing no longer
in existence, but which disappeared from sight thousands of years ago.
Naturally, they ask to be informed how this is possible, before proceeding to
develop the faculty itself. Believing that this question is now being asked by
you, the student of these lessons, I shall pause for a few moments and show you
"just how" this wonderful thing becomes possible to the clairvoyant.

In the first place, it would undoubtedly be impossible to
perceive a thing, even by astral vision, if it had entirely disappeared at some
time in the past--this would be beyond all natural powers, astral as well as
physical. But, as a matter of fact, the things of the past have not entirely
disappeared, but, on the contrary, while having disappeared on the physical
plane they still exist on the astral plane. I shall endeavor to explain this
wonderful fact of nature to you in plain terms, although it belongs to one of
the most mysterious classes of the occult facts of the universe.

In the occult teachings we find many references to "the
Akashic Records," or what is sometimes called "the records of the
Astral Light." Without going into technical occult definitions and
explanations, I will say to you that the gist of this occult teaching is that
in that high form of the universal substance which is called the Universal
Ether there is found to be recorded all the happenings of the entire World
Cycle of which the present time is a part. All that has happened from the very
beginning of this World Cycle, millions of years ago, is preserved on these
astral records, and may be read by the advanced clairvoyant or other person
possessing occult powers of this kind. These records perish only with the
termination of a World Cycle, which will not happen for millions of years yet
to come.

To those who cannot accept the reasonableness of this occult
fact, I would say that there are analogies to be found on other planes of
natural manifestation. For instance, as astronomy teaches us, a star may be
blotted out of existence, and yet its light will persist long after (perhaps
until the end of world-time) traveling along at the rate of 186,000 miles each
second. The light that we now see coming from the distant stars has left those
stars many years ago--in some cases thousands of years ago. We see them not as
they are now, but as they were at the time the ray of light left them, many
years ago; The astronomers inform us that if one of these stars had been
[*Transcribers Note: Text missing from original] sands) of years ago, we would
still see it as in actual existence. In fact, it is believed that some of these
stars which we see twinkling at night have actually been blotted out hundreds
of years ago. We will not be aware of this fact until the light rays suddenly
cease reaching us, after their journey of billions of miles and hundreds of
years. A star blotted out of existence today would be seen by our children, and
children's children.

The heat from a stove will be felt in a room long after the
stove has been removed from it. A room will long contain the odor of something
that has been removed from it. It is said that in one of the old mosques of Persia there
may be perceived the faint odor of the musk that was exposed there hundreds of
years ago--the very walls are saturated with the pungent odor. Again, is it not
wonderful that our memories preserve the images of the sounds and forms which
were placed there perhaps fifty years and more ago? How do these memory images
survive and exist? Though we may have thought of the past thing for half a
lifetime, yet, suddenly its image flashes into our consciousness. Surely this
is as wonderful as the Akashic Records, though its "commonness" makes
it lose its wonderful appearance to us.

Camille Flammarion, the eminent French astronomer, in a book
written over twenty-five years ago, and which is now out of print, I believe,
pictured a possible condition of affairs in which a disembodied soul would be
able to perceive events that happened in the past, by simply taking a position
in space in which he would be able to catch the light-waves that emanated from
a distant planet at that particular time in the past the happenings of which he
wanted to perceive. The little book was called "Lumen"--I advise you
to read it, if you can find it in your public libraries.

Another writer has written somewhat along the same lines. I
herewith give you a quotation from him, that you may get the idea he wishes to
express--it will help you in your conception of the Akashic Records. He says:
"When we see anything, whether it be the book we hold in our hands, or a
star millions of miles away, we do so by means of a vibration in the ether,
commonly called a ray of light, which passes from the object seen to our eyes.
Now the speed with which this vibration passes is so great--about 186,000 miles
in a second--that when we are considering any object in our own world we may
regard it as practically instantaneous. When, however, we come to deal with
interplanetary distances we have to take the speed of light into consideration,
for an appreciable period is occupied in traversing these vast spaces. For
example, it takes eight minutes and a quarter for light to travel to us from
the sun, so that when we look at the solar orb we see it by means of a ray of
light which left it more than eight minutes ago. From this follows a very
curious result. The ray of light by which we see the sun can obviously report
to us only the state of affairs' which existed in that luminary when it started
on its journey, and would not be in the least affected by anything that
happened after it left; so that we really see the sun not as it is, but as it
was eight minutes ago. That is to say that if anything important took place in
the sun--the formation of a new sun-spot, for instance--an astronomer who was
watching the orb through his telescope at the time would be unaware of the
incident while it was happening, since the ray of light bearing the news would
not reach him until more than eight minutes later.

"The difference is more striking when we consider the
fixed stars, because in their case the distances are so enormously greater. The
pole star, for example, is so far off that light, traveling at the
inconceivable speed above mentioned, takes a little more than fifty years to
reach our eyes; and from that follows the strange but inevitable inference that
we see the pole star not as or where it is at this moment, but as and where it
was fifty years ago. Nay, if tomorrow some cosmic catastrophe were to shatter
the pole star into fragments, we should still see it peacefully shining in the
sky all the rest of our lives; our children would grow up to middle-age and
gather their children about them in turn before the news of that tremendous
accident reached any terrestial eye. In the same way there are other stars so
far distant that light takes thousands of years to travel from them to us, and
with reference to their condition our information is therefore thousands of
years behind time. Now carry the argument a step farther. Suppose that we were
able to place a man at the distance of 186,000 miles from the earth, and yet to
endow him with the wonderful faculty of being able from that distance to see
what was happening here as clearly as though he were still close beside us. It
is evident that a man so placed would see everything a second after the time it
really happened, and so at the present moment he would be seeing what happened
a second ago. Double that distance, and he would be two seconds behind time, and
so on; remove him to the distance of the sun (still allowing him to preserve
the same mysterious power of sight) and he would look down and watch you doing
not what you are doing now, but what you were doing eight minutes and a quarter
ago. Carry him to the pole star, and he would see passing before his eyes the
events of fifty years ago; he would be watching the childish gambols of those
who at the same moment were really middle-aged men. Marvellous as this may
sound, it is literally and scientifically true, and cannot be denied."

Flammarion, in his story, called "Lumen," makes
his spirit hero pass at will along the ray of light from the earth, seeing the
things of different eras of earth-time. He even made him travel backward along
that ray, thus seeing the happenings in reverse order, as in a moving picture
running backward. This story is of the greatest interest to the occultist, for
while the Akashic Records are not the same as the light records, yet the
analogy is so marked in many ways that the occultist sees here another
exemplification of the old occult axiom that "as above, so below; as
below, so above."

I take the liberty of quoting here from my little book,
"The Astral World," in order to give you some further idea of the nature
of these records in the Astral Light. The reader is supposed to be travelling
in his astral body, having the phenomena of the astral pointed out to him by a
competent occultist acting as his guide. The occultist-guide says to the
student: "Changing our vibrations, we find ourselves entering a strange
region, the nature of which you at first fail to discern. Pausing a moment
until your astral vision becomes attuned to the peculiar vibrations of this
region, you will find that you are becoming gradually aware of what may be
called an immense picture gallery, spreading out in all directions, and
apparently bearing a direct relation to every point of space on the surface of
the earth. At first, you find it difficult to decipher the meaning of this
great array of pictures. The trouble arises from the fact that they are
arranged not one after the other in sequence on a flat plane; but rather in
sequence, one after another, in a peculiar order which may be called the order
of 'X-ness in space,' because it is neither the dimension of length, breadth,
or depth--it is practically the order of the fourth dimension in space, which
cannot be described in terms of ordinary spatial dimension. Again, you find
upon closely examining the pictures that they are very minute--practically
microscopic in size--and require the use of the peculiar magnifying power of
astral vision to bring them up to a size capable of being recognized by your
faculty of visual recognition.

"The astral vision, when developed, is capable of magnifying
any object, material or astral, to an enormous degree--for instance, the
trained occultist is able to perceive the whirling atoms and corpuscles of
matter, by means of this peculiarity of astral vision. Likewise, he is able to
plainly perceive many fine vibrations of light which are invisible to the
ordinary sight. In fact, the peculiar Astral Light which pervades this region
is due to the power of the astral vision to perceive and register these fine
vibrations of light. Bring this power of magnifying into operation, and you
will see that each of the little points and details of the great world picture
so spread before you in the Astral Light is really a complete scene of a
certain place on earth, at a certain period in the history of the earth. It resembles
one of the small views in a series of moving pictures--a single view of a
roll-film. It is fixed, and not in motion, and yet we can move forward along
the fourth dimension, and thus obtain a moving picture of the history of any
point on the surface of the earth, or even combine the various points into a
large moving picture, in the same way. Let us prove this by actual experiment.
Close your eyes for a moment, while we travel back in time (so to speak) along
the series of these astral records--for, indeed, they travel back to the
beginning of the history of the earth. Now open your eyes! Looking around you,
you perceive the pictured representation of strange scenes filled with persons
wearing a peculiar garb--but all is still, no life, no motion.

"Now, let us move forward in time, at much higher rate
than that in which the astral views were registered. You now see flying before
you the great movement of life on a certain point of space, in a far distant
age. From birth to death you see the life of these strange people, all in the
space of a few moments. Great battles are fought, and cities rise before your
eyes, all in a great moving picture flying at a tremendous speed. Now stop, and
then let us move backward in time, still gazing at the moving pictures. You see
a strange sight, like that of 'reversing the film' in a moving picture. You see
everything moving backward--cities crumbling into nothingness, men arising from
their graves, and growing younger each second until they are finally born as
babes--everything moving backward in time, instead of forward. You can thus
witness any great historical event, or follow the career of any great personage
from birth to death--or backward. You will notice, moreover, that everything is
semi-transparent, and that accordingly you can see the picture of what is going
on inside of buildings as well as outside of them. Nothing escapes the Astral
Light Records. Nothing can be concealed from it. By traveling to any point in
time, on the fourth dimension, you may begin at that point, and see a moving
picture of the history of any part of the earth from that time to the
present--or you may reverse the sequence by travelling backward, as we have
seen. You may also travel in the Astral, on ordinary space dimensions, and thus
see what happened simultaneously all over the earth, at any special moment of
past-time, if you wish."

Now, I do not for a moment wish you to understand that the
above experience is possible to every clairvoyant who is able to sense
past-time events and happenings. On the contrary, the above experience is
possible only to the advanced occultist, or to the student whom he may take
with him on an astral trip, in the astral body. The clairvoyant merely catches
glimpses of certain phases and fields of the great astral record region or
state. For that matter, the ordinary clairvoyant merely sees a reflection of
the true Astral-Light pictures--a reflection similar to that of a landscape
reflected in a pond. Moreover, this reflection may be (and frequently is) disturbed
as if by the ripples and waves of the pond in which the landscape is reflected.
But, still, even the ordinary clairvoyant is able to secure results which are
wonderful enough in all truth, and which far transcend the power of the person
functioning on the physical plane alone.

Past-time clairvoyance is frequently induced by means of
psychometry, in which the clairvoyant is able to have "the loose end"
to unwind the ball of time. But, still, in some cases the clairvoyant is able
to get en rapport with the astral records of past-time by the ordinary methods
of meditation, etc. The main obstacle in the last mentioned case is the
difficulty of coming in contact with the exact period of past-time sought
for--in psychometry, the vibrations of the "associated object"
supplies the missing-link.

Lacking the "associated object," the clairvoyant
may obtain the link by bringing into the imagination some associated scene of
that time--something else that happened about the same time. All that is needed
is to get hold of something associated in space or in time with the sought for
scene. All that is needed is the "loose end" of association.
Sometimes the clairvoyant senses some past-time experience, the place and time
of which is unknown to him. In such cases, it is necessary for him to get hold
of some "loose end" by which he may work out the solution. For
instance, the picture of a certain building or personage, or historical
happening, may give the key to the mystery.

In very high forms of past-time clairvoyance, the
clairvoyant is able not only to perceive the actual happenings of the past, but
also to actually sense the thought and feelings of the actors therein--for
these, too, are recorded on the astral plane. In other cases, the clairvoyant
person is able to picture scenes and happenings relating to his past
incarnations, even though he is not able to sense other past-time events and
scenes. But, here again, many good past-time clairvoyants are not able to catch
these glimpses of their own past lives, though able to perceive those of other
persons. All these variations are due to certain technical differences into
which I cannot go into detail at this place. Again some persons are able to
perceive events that have happened to persons present before them, but are not
able to contact past-time events in the ordinary way. There are a
thousand-and-one variations in clairvoyant work. Only the highly advanced
occultist is master of all of them. But, still every one may develop himself or
herself, from humble beginnings.

In concluding this lesson, I wish to call your attention to
the following advice from a man well advanced in the knowledge of the astral
plane. He says: "It would be well for all students to bear in mind that
occultism is the apotheosis of common-sense, and that every vision that comes
to them is not necessarily a picture from the Akashic Records, nor every
experience a revelation from on high. It is far better to err on the side of
healthy skepticism, than of over-credulity, and it is an admirable rule never
to hunt about for an occult explanation of anything when a plain and obvious
physical one is available. Our duty is to endeaveor to keep our balance always,
and never to lose our self-control, but to take a reasonable, common-sense view
of whatever may happen to us, so that we may be wiser occultists, and more
useful helpers than we have ever been before.

"We find examples of all degrees of the power to see
into this 'memory of nature,' from the trained man who can consult the records
for himself at will, down to the person who gets nothing but occasional vague
glimpses, or has perhaps had only once such glimpse. But even the man who
possesses this faculty only partially and occasionally still finds it of the
deepest interest. The psychometer, who needs an object physically connected
with the past in order to bring it all into life again around him; and the
crystal-gazer who can sometimes direct his less certain astral telescope to
some historic scene of long ago, may both derive the greatest enjoyment from
the exercise of their respective gifts, even though they may not always
understand exactly how their results are obtained, and may not have them fully
under control under all circumstances.

"In many cases of the lower manifestations of these
powers we find that they are exercised unconsciously. Many a crystal-gazer
watches scenes from the past without being able to distinguish them from
visions of the present. And many a vaguely-psychic person finds pictures
constantly arising before his eyes, without ever realizing that he is in effect
psychometrizing the various objects around him, as he happens to touch them or
stand near them. An interesting variant of this class of psychics is the man
who is able to psychometrize persons only, and not inanimate objects as is more
usual. In most cases this faculty shows itself erratically, so that such a
psychic will, when introduced to a stranger, often see in a flash some
prominent event in that stranger's earlier life, but on similar occasions will
receive no special impression. More rarely we meet with someone who gets
detailed visions of the past life of nearly everyone whom he encounters. It may
easily happen, moreover, that a person may see a picture of the past without
recognizing it as such, unless there happens to be in it something which
attracts special attention, such as a figure in armor, or in antique costume.
Its probable, therefore, that occasional glimpses of these astral reflections
of the akashic records are commoner than the published accounts would lead us
to believe."

I would say to my students, make haste slowly. Do not try to
rush development too rapidly. Perfect and develop yourself in one line of
psychic power, before seeking another. Take things cooly, and do not lose your
head because you happen to achieve some wonderful phenomena. Do not become
conceited and vain-glorious. And, finally, do not prostitute your powers to
ignoble ends, and make a cheap show of them. By cheapening and prostituting the
higher psychic powers, the student frequently ends by losing them altogether.
Moderation in all things is the safe policy. And it always is well for the
occultist to resist temptation to use his powers for unworthy, sensational, or
purely selfish purposes.

Future-Time Clairvoyance, as indicated by its name, is that
class of clairvoyant phenomena which is concerned with the perception of facts,
events and happenings of future time. In this class of clairvoyant phenomena
naturally fall all genuine cases of prophecy, prevision, foretelling,
second-sight, etc. History, theological and secular, is filled with instances
of the foretelling of the future by prophets, wise men, and others. By many,
such powers are generally regarded as supernatural or divine. Without wishing
to combat such theories and beliefs, I would say that the advanced occultists
account for all such phenomena under the general laws of clairvoyance.

But while the phenomena itself is very well known, and is
accepted as genuine in even many cases in which past-time clairvoyance is
doubted, still it is even more difficult to explain than is past-time
clairvoyance based on the Akashic Records or the Astral Light. To the person
not well versed in occult knowledge, and esoteric principles, it is deemed
impossible to intelligently account for the perception of an event before it
has actually happened--perhaps years before its actual happening. While I
cannot hope to make this matter absolutely clear to the person who is not an
advanced student of occultism, still I shall try to throw at least some light
on the underlying principles of this wonderful class of occult phenomena. The
main point for the student to realize is that there are natural laws underlying
this phenomenon, and that it is not a matter of supernatural power, or
necessarily of divine special dispensation.

In the first place, in some of the simpler forms of
future-time clairvoyance, there is merely a high development of subconscious
reasoning from analogy. That is to say, the subconscious mental faculties of
the person reason out that such-and-so being the case, then it follows that
so-and-so will result, unless something entirely unexpected should prevent or
intervene. This is merely an extension of certain forms of reasoning that we perform
ordinarily. For instance, we see a child playing with a sharp tool, and we
naturally reason that it will cut itself. We see a man acting in certain ways
which generally lead to certain ends, and we naturally reason that the expected
result will occur. The more experience that the observer has had, and the
keener his faculty of perception and his power of deductive reasoning, the
wider will be the range of his power in the direction of predicting future
results from present happenings and conditions.

In this connection, we must remember that the ordinary
clairvoyant has easier access to his subconscious mentality than has the
average person. The subconscious mind perceives and notes many little things
that the conscious mind overlooks, and therefore has better data from which to
reason. Moreover, as all students of the subconscious know, these wonderful
subconscious mental factulties have a very highly developed power of reasoning
deductively from a given premise or fact. In fact, the subconscious faculties
are almost perfect reasoning machines, providing they are supplied with correct
data in the first place. Much of the so-called "intuitive reasoning"
of persons arises from the operations of the subconscious mental faculties just
mentioned.

But, you may say, this is very interesting, but it is not
clairvoyance. Certainly, good student, but still clairvoyance plays an
important part even in this elementary form of prevision and future-seeing. You
must remember that by clairvoyant vision the real thoughts and feelings of a
person may be perceived. But, unless the attention of the clairvoyant is
specially directed to this, the conscious mind does not note it, and the matter
reaches the subconscious faculties without interference or conscious knowledge
on the part of the clairvoyant. This being so, it will be seen that the
subconscious mind of the clairvoyant is able to reason deductively, in such
cases, far beyond the power of even the subconscious mind of the ordinary
person--it has fuller data and more complete material to work upon, of course.

It has become a proverb of the race that "coming events
cast their shadows before"; and many persons frequently have little
flashes of future-time seeing without realizing that they are really exercising
elementary clairvoyant powers. The combination of even a simple form of
clairvoyance and an active subconscious mind will often produce very wonderful
results--although not of course the more complex phenomena of full clairvoyance
and prevision. Some persons have claimed that even this form of prevision
implies something like fate or predestination, but this is not fully true, for
we must remember the fact that in some cases it is possible to so act in
accordance with a clairvoyant warning of this kind that the impending calamity
may be escaped. But, on the other hand, we must also remember that every event
is the result of certain preceding events, without which it could not have
happened, and which existing it must happen unless some new element intervenes.
There is such a thing as cause and effect, we must remember--and if we can
reason clearly from one to the other with sufficient clearness, then we may
actually prophesy certain things in advance, always making allowance for the
intervention of the unexpected.

An authority says on this phase of the question: "There
is no doubt whatever that, just as what is happening now is the result of
causes set in motion in the past, so what will happen in the future will be the
result of causes already in operation. Even on this plane of life we can
calculate that if certain actions are performed, certain results will follow;
but our reckoning is constantly liable to be disturbed by the interference of
factors which we have not been able to take into account. But if we raise our
consciousness to the higher planes we can see much further into the results of
our actions. We can trace, for example, the effect of a casual word, not only
upon the person to whom it was addressed, but through him on many others as it
is passed on in widening circles, until it seems to have affected the whole
country; and one glimpse of such a vision is more efficient than any number of
moral precepts in impressing upon us the necessity of extreme circumspection in
thought, word, and deed. Not only can we from that plane see thus fully the
result of every action, but we can also see where and in what way the results
of other actions apparently quite unconnected with it will interfere with and
modify it. In fact, it may be said that the results of all causes at present in
action are clearly visible--that the future, as it would be if no entirely new
causes should arise, lies open before our gaze.

"New causes of course do arise, because man's will is
free; but in the case of all ordinary people the use which they make of their
freedom may be calculated beforehand with considerable accuracy. The average
man has so little real will that he is very much the creature of circumstances;
his action in previous lives places him amid certain surroundings, and their influence
upon him is so very much the most important factor in his life-story that his
future course may be predicted with almost mathematical certainty. With the
developed man the case is different; for him also the main events of life are
arranged by his past actions, but the way in which he will allow them to affect
him, the methods by which he will deal with them and perhaps triumph over
them--these are all his own, and they cannot be foreseen even on the mental
plane except as probabilities.

"Looking down on man's life in this way from above, it
seems as though his free will could be exercised only in certain crises in his
career. He arrives at a point in his life where there are obviously two or
three alternative courses open before him; he is absolutely free to choose
which of them he pleases, and although someone who knew his nature thoroughly
well might feel almost certain what his choice would be, such knowledge on his
friend's part is in no sense a compelling force. But when he has chosen, he has
to go through with it and take the consequences; having entered upon a
particular path he may, in many cases, be forced to go on for a very long time
before he has any opportunity to turn aside. His position is somewhat like that
of a driver of a train; when he comes to a junction he may have the points set
either this way or that, and so can pass on to whichever line he pleases, but
when he has passed on to one of them he is compelled to run on along the line
which he has selected until he reaches another set of points, where again an
opportunity of choice is offered to him."

But, interesting and wonderful as this phase of future-time
clairvoyance undoubtedly is, it pales before the fuller and more complete
phases. And, in the latter, we must look elsewhere for the explanation--or
approach to an explanation. The explanation of this higher form of future-time
clairvoyance must be looked for in a new conception of the nature and meaning
of time. It is difficult to approach this question without becoming at once
involved in technical metaphysical discussion. As an example of this
difficulty, I invite you to consider the following from Sir Oliver Lodge, in
his address to the British Association, at Cardiff, several years ago. While what he
says is very clear to the mind of a person trained along these lines of subtle
thought, it will be almost like Greek to the average person. Sir Oliver Lodge
said:

"A luminous and helpful idea is that time is but a
relative mode of regarding things; we progress through phenomena at a certain
definite pace, and this subjective advance we interpret in an objective manner,
as if events moved necessarily in this order and at this precise rate. But that
may be only one mode of regarding them. The events may be in some sense of existence
always, both past and future, and it may be we who are arriving at them, not
they which are happening. The analogy of a traveller in a railway train is
useful; if he could never leave the train nor alter its pace he would probably
consider the landscapes as necessarily successive and be unable to conceive
their co-existence * * * We perceive, therefore, a possible fourth dimensional
aspect about time, the inexorableness of whose flow may be a natural part of
our present limitations. And if we once grasp the idea that past and future may
be actually existing, we can recognize that they may have a controlling
influence on all present action, and the two together may constitute the
'higher plane' or totality of things after which, as it seems to me, we are impelled
to seek, in connection with the directing of form or determinism, and the
action of living being consciously directed to a definite and preconceived
end."

Sir Oliver's illustration is somewhat akin to that of a
person who sees a moving-picture show for the first time, and does not know how
it is produced. To him it looks as if the events of the pictured story actually
were developing and happening in time, whereas, in reality the whole picture is
existing at one time. Its past, present and future is already pictured, and may
be seen by one who knows the secret and how to look for the past or future
scene; while, to the ordinary observer, the scene progresses in sequence, the
present being followed by something else which is at this moment "in the future,"
and therefore, unknowable. To the senses of the ordinary observer only the
present is in existence; while, in fact, the "future" is equally
truly in existence at the same time, although not evident to the senses of the
observer. Think over this a little, and let the idea sink into your mind--it
may help you to understand something concerning the mystery of future-time
clairvoyance, prevision, or second-sight.

Time, you know, is far more relative than we generally
conceive it. It is a scientific fact that a person in the dream state may cover
years of time in a dream that occupies only a few seconds of time. Persons have
nodded and awakened immediately afterwards (as proved by others present in the
room), and yet in that moment's time they have dreamed of long journeys to
foreign lands, great campaigns of war, etc. Moreover, a loud sound (a pistol
shot, for instance) which has awakened a sleeping person, has also set into
effect a dream-state train of circumstances, constituting a long dream-state story
which, after many events and happenings, terminated in the shot of a
firing-squad--and then the man awoke. Now in this last mentioned case, not only
has the dreamer experienced events covering a long time, all in the space of a
second of time; but, also, the very sound which terminated the dream, also
induced it from the very beginning--the last thing caused the first things to
appear and proceed in sequence to the last! Persons under the influence of
chloroform, or "laughing gas," have similar experiences--often the
first sound heard at the moment of recovering consciousness seems to be the
last thing in a long dream which preceded it, though the long dream was really
caused by the final sound. Now, remember, that here not only did past, present
and future exist at the same moment of time; but, also, the future caused the
past and present to come into being.

On the physical plane, we have analogies illustrating this
fact. It is said that in every acorn rests and exists, in miniature, the form
of the future oak. And, some go so far as to say that the oak is the
"ultimate cause" of the acorn--that the idea of the oak caused the
acorn to be at all. In the same way, the "idea" of the man must be in
the infant boy, from the moment of birth, and even from the moment of
conception. But, let us pass on to the bold conception of the most advanced
metaphysicians--they have a still more dazzling explanation, let us listen to
it.

These occultists and metaphysicians who have thought long
and deeply upon the ultimate facts and nature of the universe, have dared to
think that there must exist some absolute consciousness--some absolute
mind--which must perceive the past, present and future of the universe as one
happening; as simultaneously and actively present at one moment of absolute
time. They reason that just as man may see as one happening of a moment of his
time some particular event which might appear as a year to some minute form of
life and mind--the microscopic creatures in a drop of water, for instance; so
that which seems as a year, or a hundred years, to the mind of man may appear
as the happening of a single moment of a higher scale of time to some exalted
Being or form of consciousness on a higher plane. You remember that it is said
that "a thousand years is but as a day to the Lord;" and the Hindu
Vedas tell us that "the creation, duration, and destruction of the
universe, is as but the time of the twinkling of an eye to Brahman." I
shall not proceed further along this line--I have given you a very strong hint
here; you must work it out for yourself, if you feel so disposed. But there are
certain consequences arising from this ultimate universal fact, which I must
mention before passing on.

The high occult teachings hold that there is a plane of the
higher astral world which may be said to carry a reflection of the Universal
Mind--just as a lake contains a reflection of the distant mountain. Well, then,
the clairvoyant vision at times is able to penetrate to the realm of that
astral reflecting medium, and see somewhat dimly what is pictured there. As the
future may be discerned in this reflected picture, by the clairvoyant mind, we
see how future-seeing, prevision, and second-sight may be explained
scientifically.

A writer has said: "On this plane, in some manner which
down here is totally inexplicable, the past, the present, and the future, are
all there existing simultaneously. One can only accept this fact, for its cause
lies in the faculty of that exalted plane, and the way in which this higher
faculty works is naturally quite incomprehensible to the physical brain. Yet
now and then one may meet with a hint that seems to bring us a trifle nearer to
a dim possibility of comprehension. When the pupil's consciousness is fully
developed upon this higher plane, therefore, perfect prevision is possible to
him, though he may not--nay, he certainly will not--be able to bring the whole
result of his sight through fully and in order into his physical consciousness.
Still, a great deal of clear foresight is obviously within his power whenever
he likes to exercise it; and even when he is not exercising it, frequent
flashes of foreknowledge come through into his ordinary life, so that he often
has an instantaneous intuition as to how things will turn out."

The same writer says: "Short of perfect prevision we
find that all degrees of this type of clairvoyance exist, from the occasional
vague premonitions which cannot in any true sense be called sight at all, up to
frequent and fairly complete second-sight. The faculty to which this latter
somewhat misleading name has been given is an extremely interesting one, and
would well repay more careful and systematic study than has hitherto been given
to it. It is best known to us as a not infrequent possession of the Scottish
Highlanders, though it is by no means confined to them. Occasional instances of
it have appeared in almost every nation, but it has always been commonest among
mountaineers and men of lonely life. With us in England it is often spoken of
as if it were the exclusive appanage of the Celtic race, but in reality it has
appeared among similarly situated peoples the world over, it is stated, for
example, to be very common among the Westphalian peasantry.

"Sometimes the second-sight consists of a picture
clearly foreshowing some coming event; more frequently, perhaps, the glimpse of
the future is given in some symbolical appearance. It is noteworthy that the
events foreseen are invariably unpleasant ones--death being the commonest of
all; I do not recollect a single instance in which the second-sight has shown
anything which was not of the most gloomy nature. It has a ghastly symbolism of
its own--a symbolism of shrouds and corpse-candles, and other funeral horrors.
In some cases it appears to be to a certain extent dependent upon locality, for
it is stated that inhabitants of the Isle of Skye
who possess the faculty often lose it when they leave the island, even though
it be only to cross to the mainland. The gift of such sight is sometimes
hereditary in a family for generations, but this is not an invariable rule, for
it often appears sporadically in one member of a family otherwise free from its
lugubrious influence.

"There may be still some people who deny the
possibility of prevision, but such denial simply shows their ignorance of the
evidence on the subject. The large number of authenticated cases leave no room
for doubt as to the fact, but many of them are of such a nature as to render a
reasonable explanation by no means easy to find. It is evident that the Ego
possesses a certain amount of previsional faculty, and if the events foreseen
were always of great importance, one might suppose that an extraordinary
stimulus had enabled him for that occasion only to make a clear impression of
what he saw upon his lower personality. No doubt that is the explanation of
many of the cases in which death or grave disaster is foreseen, but there are a
large number of instances on record to which it does not seem to apply, since
the events foretold are frequently trivial and unimportant."

In the following chapter I shall present to your
consideration some very remarkable cases of future-time clairvoyance,
prevision, or second-sight; some of these are historical cases, and all are
vouched for by the best authorities. I quote these cases not merely for their
own interesting features, but also to give you an idea of how remarkable some
of these instances are; and also to give you a clear conception of the way in
which this form of clairvoyance tends to manifest itself.

Before passing on to these interesting cases, however, I
wish to remind you that in future-time clairvoyance, as well as in past-time
clairvoyance, the phenomenon may be manifested in many ways and according to
several methods. That is to say, that in future-time clairvoyance the vision
may come in the state of meditation or reverie; it may come along the lines of
psychometry, some associated object or person supplying the connecting link;
or, again, it may come as the result of crystal-gazing, etc. This is as we
might naturally expect, for this form of clairvoyance is merely one special and
particular phase of clairvoyance in general, and of course, comes under the
general laws and rules governing all clairvoyant phenomena.

Future-time clairvoyance, prevision and second-sight may,
like any other form of clairvoyance, be developed and unfolded, by means of the
same rules and methods that I have already suggested to you in the preceding
lessons. It is all a matter of attention, application, patience, exercise and
practice. I may say, however, that the strong desire and wish for the
perception of future events, held firmly in mind during the practicing and
exercising, will tend to unfold and develop the clairvoyant faculties in this
particular direction. Strong desire, and earnest attention in the desired
direction, will do much to cultivate, develop and unfold any psychic faculty.

Just as meditation and reverie about past times and things
tend to develop past-time clairvoyance, so will meditation and reverie about
future time and things tend to develop prevision and the seeing of future
things. This, indeed, is the very first step toward the attainment of this form
of clairvoyance. The attention clears the psychic path, over which the astral
faculties travel. In the astral, as on the physical, the rule is: always look
where you are going--look ahead on the path over which you wish to travel.

Notwithstanding the difficulties in the way of an
intelligent explanation of the phenomena of future-time clairvoyance,
second-sight, prevision, etc., of which I have spoken in the preceding lesson,
the human race has always had a lively reminder of the existence of such
phenomena; and the records of the race have always contained many instances of
the manifestation thereof. Among all peoples, in all lands, in all times, there
have been noted remarkable instances of the power of certain persons to peer
into, and correctly report from, the mysterious regions of the future. Passing
from the traditional reports of the race, and the minor instances known to
almost every person, we find that the scientific investigators of psychic
phenomena have gathered together an enormous array of well authenticated cases
of this class. The reports of the Society for Psychical research contain
hundreds of such cases, which the student may read and study with interest and
profit.

It is not my intention to present a full history of the
reports of this character. Rather, I shall call your attention to a few
striking cases, in order to illustrate the phenomenon clearly and forcibly.
There is such a wealth of material of this kind that it embarrases one who
wishes to select from it. However, I shall do the best I can in that direction.
Following, to commence with, I give you extracts from a well known case
reported by a prominent member of the Theosophical Society, which has attracted
much attention. It was related to this person by one of the actors in the
scene. It happened in India.
A party of English army officers was entering a dense jungle. Then follows the
story, as below:

"We plunged into the jungle, and had walked on for
about an hour without much success, when Cameron, who happened to be next to
me, stopped suddenly, turned pale as death, and, pointing straight before him,
cried in accents of horror: 'See! see! merciful heavens, look there!' 'Where?
what? what is it?' we all shouted confusedly, as we rushed up to him, and
looked around in expectation of encountering a tiger--a cobra--we hardly knew
what, but assuredly something terrible, since it had been sufficient to cause
such evident emotion in our usually self-contained comrade. But neither tiger
nor cobra was visible--nothing but Cameron pointing with ghastly haggard face
and starting eyeballs at something we could not see.

"'Cameron! Cameron!' cried I, seizing his arm, 'for
heavens sake speak! What is the matter?' Scarcely were the words out of my
mouth when a low but very peculiar sound struck upon my ear, and Cameron,
dropping his pointing hand, said in a hoarse, strained voice, 'There! you heard
it? Thank God it's over!' and fell to the ground insensible. There was a
momentary confusion while we unfastened his collar, and I dashed in his face
some water which I fortunately had in my flask, while another tried to pour
brandy between his clenched teeth; and under cover of it I whispered to the man
next to me (one of our greatest skeptics, by the way), 'Beauchamp, did you hear
anything?' 'Why, yes,' he replied, 'a curious sound, very; a sort of crash or
rattle far away in the distance, yet very distinct; if the thing were not
utterly impossible, I could have sworn that it was the rattle of musketry.'
'Just my impression,' murmured I; 'but hush! he is recovering.'

"In a minute or two he was able to speak feebly, and
began to thank us and apologize for giving trouble; and soon he sat up, leaning
against a tree, and in a firm, though low voice said: 'My dear friends, I feel
that I owe you an explanation of my extraordinary behavior. It is an explanation
that I would fain avoid giving; but it must come some time, and so may as well
be given now. You may perhaps have noticed that when during our voyage you all
joined in scoffing at dreams, portents and visions, I invariably avoided giving
any opinion on the subject. I did so because, while I had no desire to court
ridicule or provoke discussion, I was unable to agree with you, knowing only
too well from my own dread experience that the world which men agree to call
that of the supernatural is just as real as--nay, perhaps even more real
than--this world we see about us. In other words, I, like many of my
countrymen, am cursed with the gift of second-sight--that awful faculty which
foretells in vision calamities that are shortly to occur.

"'Such a vision I had just now, and its exceptional
horror moved me as you have seen. I saw before me a corpse--not that of one who
has died a peaceful, natural death, but that of the victim of some terrible
accident; a ghastly, shapeless mass, with a face swollen, crushed,
unrecognizable. I saw this dreadful object placed in a coffin, and the funeral
service performed over it. I saw the burial-ground, I saw the clergyman: and
though I had never seen either before, I can picture both perfectly in my
mind's eye now; I saw you, myself, Beauchamp, all of us and many more, standing
round as mourners; I saw the soldiers raise their muskets after the service was
over; I heard the volley they fired--and then I knew no more.' As he spoke of
that volley of musketry I glanced across with a shudder at Beauchamp, and the
look of stony horror on that handsome skeptic's face was not to be
forgotten."

Omitting the somewhat long recital of events which followed,
I would say that later in the same day the party of young officers and soldiers
discovered the body of their commanding officer in the shocking condition so
vividly and graphically described by young Cameron. The story proceeds as
follows:

"When, on the following evening, we arrived at our destination,
and our melancholy deposition had been taken down by the proper authorities,
Cameron and I went out for a quiet walk, to endeavor with the assistance of the
soothing influence of nature to shake off something of the gloom which
paralyzed our spirits. Suddenly he clutched my arm, and, pointing through some
rude railings, said in a trembling voice, 'Yes, there it is! that is the
burial-ground of yesterday.' And, when later on we were introduced to the
chaplain of the post, I noticed, though my friends did not, the irrepressible
shudder with which Cameron took his hand, and I knew that he had recognized the
clergyman of his vision."

The story concludes with the statement that in all the
little details, as well as the main points, the scene at the burial of the
commanding officer corresponded exactly with the vision of Cameron. This story
brings out the fact that the Scotch people are especially given to
manifestations of second-sight--particularly the Highlanders or mountain people
of that land. It is hard to find a Scotchman, who, in his heart, does not
believe in second-sight, and who has not known of some well authenticated
instance of its manifestation. In other lands, certain races, or sub-races,
seem to be specially favored (or cursed, as Cameron asserted) with this power.
It will be noticed, usually, that such people dwell, or have dwelt in the
highlands or mountains of their country. There seems to be something in the
mountains and hills which tends to develop and encourage this power in those
dwelling among them. The story is also remarkable in the fact that the
impression was so strong in the mind of Cameron that it actually communicated
itself by clairaudience to those near to him--this is quite unusual, though not
without correspondence in other cases. Otherwise, the case is merely a typical
one, and may be duplicated in the experience of thousands of other men and
women.

George Fox, the pioneer Quaker, had this faculty well
developed, and numerous instances of its manifestation by him are recorded. For
instance, he foretold the death of Cromwell, when he met him riding at Hampton Court; he
said that he felt "a waft of death" around and about Cromwell; and
Cromwell died shortly afterwards. Fox also publicly foretold the dissolution of
the Rump Parliament of England; the restoration of Charles II; and the Great
Fire of London--these are historical facts, remember. For that matter, history
contains many instances of this kind: the prophecy of Caesar's death, and its
further prevision by his wife, for instance. The Bible prophecies and
predictions, major and minor, give us semi-historical instances.

A celebrated historical instance of remarkable second-sight
and prevision, is that of Cazotte, whose wonderful prediction and its literal
fulfilment are matters of French history. Dumas has woven the fact into one of
his stories, in a dramatic manner--but even so he does not make the tale any
more wonderful than the bare facts. Here is the recital of the case by La
Harpe, the French writer, who was a personal witness of the occurrence, and
whose testimony was corroborated by many others who were present at the time.
La Harpe says:

"It appears as but yesterday, and yet, nevertheless, it
was at the beginning of the year 1788. We were dining with one of our brethren
at the Academy--a man of considerable wealth and genius. The conversation
became serious; much admiration was expressed on the revolution in thought
which Voltaire had effected, and it was agreed that it was his first claim to
the reputation he enjoyed. We concluded that the revolution must soon be
consummated; that it was indispensible that superstition and fanaticism should
give way to philosophy, and we began to calculate the probability of the period
when this should be, and which of the present company should live to see it.
The oldest complained that they could scarcely flatter themselves with the
hope; the younger rejoiced that they might entertain this very probable
expectation; and they congratulated the Academy especially for having prepared
this great work, and for having been the rallying point, the centre, and the
prime mover of the liberty of thought.

"One only of the guests had not taken part in all the
joyousness of this conversation, and had even gently and cheerfully checked our
splendid enthusiasm. This was Cazotte, an amiable and original man, but
unhappily infatuated with the reveries of the illumaniti. He spoke, and with
the most serious tone, saying: 'Gentleman, be satisfied; you will all see this
great and sublime revolution, which you so much desire. You know that I am a
little inclined to prophesy; I repeat, you will see it,' He was answered by the
common rejoinder: 'One need not be a conjuror to see that.' He answered: 'Be it
so; but perhaps one must be a little more than conjuror for what remains for me
to tell you. Do you know what will be the consequences of this revolution--what
will be the consequence to all of you, and what will be the immediate
result--the well-established effect--the thoroughly recognized consequences to
all of you who are here present?'

"'Ah' said Condorcet, with his insolent and
half-suppressed smile, 'let us hear--a philosopher is not sorry to encounter a
prophet--let us hear!' Cazotte replied: 'You, Monsier de Condorcet--you will
yield up your last breath on the floor of a dungeon; you will die from poison,
which you will have taken in order to escape from execution--from poison which
the happiness of that time will oblige you to carry about your person. You,
Monsieur de Chamfort, you will open your veins with twenty-two cuts of a razor,
and yet will not die till some months afterward.' These personages looked at
each other, and laughed again. Cazotte continued: 'You, Monsieur Vicq d'Azir,
you will not open your own veins, but you will cause yourself to be bled six
times in one day, during a paroxysm of the gout, in order to make more sure of
your end, and you will die in the night.'

"Cazotte went on: 'You, Monsieur de Nicolai, you will
die on the scaffold; you, Monsieur Bailly, on the scaffold; you, Monsieur de
Malesherbes, on the scaffold. 'Ah, God be thanked,' exclaimed Roucher, 'and
what of I?' Cazotte replied: 'You? you also will die on the scaffold.' 'Yes,'
replied Chamfort, 'but when will all this happen?' Cazotte answered: 'Six years
will not pass over, before all that I have said to you shall be accomplished.'
Here I (La Harpe) spoke, saying: 'Here are some astonishing miracles, but you
have not included me in your list.' Cazotte answered me, saying: 'But you will
be there, as an equally extraordinary miracle; you will then be a Christian!'
Vehement exclamations on all sides followed this startling assertion. 'Ah!'
said Chamfort, 'I am conforted; if we shall perish only when La Harpe shall be
a Christian, we are immortal;'

"Then observed Madame la Duchesse de Grammont: 'As for
that, we women, we are happy to be counted for nothing in these revolutions:
when I say for nothing, it is not that we do not always mix ourselves up with
them a little; but it is a received maxim that they take no notice of us, and
of our sex.' 'Your sex, ladies' said Cazotte, 'your sex will not protect you
this time; and you had far better meddle with nothing, for you will be treated
entirely as men, without any difference whatever.' 'But what, then, are you
really telling us of Monsieur Cazotte? You are preaching to us the end of the
world.' 'I know nothing on that subject; but what I do know is, that you Madame
la Duchesse, will be conducted to the scaffold, you and many other ladies with
you, in the cart of the executioner, and with your hands tied behind your
backs. 'Ah! I hope that in that case, I shall at least have a carriage hung in
black.' 'No, madame; higher ladies than yourself will go, like you, in the
common car, with their hands tied behind them.' 'Higher ladies! what! the
princesses of the blood?' 'Yea, and still more exalted personages!' replied
Cazotte.

"Here a sensible emotion pervaded the whole company,
and the countenance of the host was dark and lowering--they began to feel that
the joke was becoming too serious. Madame de Grammont, in order to dissipate
the cloud, took no notice of the reply, and contented herself with saying in a
careless tone: 'You see, that he will not leave me even a confessor!' 'No,
madame!' replied Cazotte, 'you will not have one--neither you, nor any one
besides. The last victim to whom this favor will be afforded will be--' Here he
stopped for a moment. 'Well! who then will be the happy mortal to whom this
prerogative will be given?' Cazotte replied: 'It is the only one which he will
have then retained--and that will be the King of France!'" This last
startling prediction caused the company to disband in something like terror and
dismay, for the mere mention of such thing was akin to treason.

The amazing sequel to this strange story is that within the
six years allotted by the prophecy, every detail thereof was verified
absolutely. The facts are known to all students of the French Revolution, and
may be verified by reference to any history of that terrible period. To appreciate
the startling nature of the prophecy when made, one needs but to be acquainted
with the position and characteristics of the persons whose destinies were
foretold. This celebrated instance of highly advanced future-time clairvoyance,
or prevision, has never been equalled. The reason, perhaps, is that Cazotte
indeed was an advanced and highly developed occultist--the account mentions
this, you will notice. This class of persons very seldom prophecy in this way,
for reasons known to all occultists. The ordinary cases recorded are those in
which the manifestation is that of a person of lesser powers and less perfect
development.

Advanced occultists know the danger of a careless use of
this power. They know that (omitting other and very important reasons) such
revelations would work a terrible effect upon the minds of persons not
sufficiently well balanced to stand the disclosure. Moreover, they know that if
the average person knew the principal details of his future life on earth, then
he would lose interest in it--it would become stale and would lose the
attraction of the unknown. In such a case, the pleasant things to come would
lose their attractiveness by reason of having been dwelt on so long that their
flavor was lost; and the unpleasant things would become unbearable by reason of
the continual anticipation of them. We are apt to discount our pleasures by
dwelling too much upon them in anticipation; and, as we all know, the dread of
a coming evil often is worse than the thing itself--we suffer a thousand pangs
in anticipation to one in reality. But, as I have intimated, there are other,
and still more serious reasons why the advanced occultists do not indulge in
public prophecies of this kind. It is probable that Cazotte decided to, and was
permitted to, make his celebrated prophecy for some important occult reason of
which La Harpe had no knowledge--it doubtless was a part of the working out of
some great plan, and it may have accomplished results undreamed of by us. At
any rate, it was something very much out of the; ordinary, even in the case of
advanced occultists and masters of esoteric knowledge.

Another case which has a historic value is the well-known
case concerning the assassination of Spencer Perceval, the Chancellor of the
Exchequer, in England,
which occurred in the lobby of the House of Commons. The persons who have a
knowledge of the case report that some nine days before the tragic occurrence a
Cornish mine manager, named John Williams, had a vision, three times in
succession, in which he saw a small man, dressed in a blue coat and white
waistcoat, enter the lobby of the House of Commons; whereupon another man,
dressed in a snuff-colored coat, stepped forward, and, drawing a pistol from an
inside pocket fired at and shot the small man, the bullet lodging in the left
breast. In the vision, Williams turned and asked some bystander the name of the
victim; the bystander replied that the stricken man was Mr. Spencer Perceval,
the Chancellor of the Exchequer. The valuable feature of the case, from a
scientific standpoint, lies in the fact that Williams was very much impressed
by his thrice-repeated vision, and was greatly disturbed thereby. His anxiety
was so great that he spoke of the matter to several friends, and asked them
whether it would not be well for him to go to London for the purpose of warning Mr.
Perceval. His friends ridiculed the whole matter, and persuaded him to give up
the idea of visiting London
for the purpose named. Those who had a knowledge of the vision were greatly
startled and shocked when several days afterward the assassination occurred,
agreeing in perfect detail with the vision of the Cornishman. The case, vouched
for as it was by a number of reliable persons who had been consulted by
Williams, attracted much attention at the time, and has since passed into the
history of remarkable instances of prevision.

In some cases, however, the prevision seems to come as a
warning, and in many cases the heeding of the warning has prevented the
unpleasant features from materializing as seen in the vision. Up to the point
of the action upon the warning the occurrence agree perfectly with the
vision--but the moment the warned person acts so as to prevent the occurrence,
the whole train of circumstances is broken. There is an occult explanation of
this, but it is too technical to mention at this place.

What is known to psychic researchers as "the Hannah
Green case" is of this character. This story, briefly, is that Hannah
Green, a housekeeper of Oxfordshire, dreamt that she, having been left alone in
the house of a Sunday evening, heard a knock at the door. Opening the door she
found a tramp who tried to force his way into the house. She struggled to
prevent his entrance, but he struck her with a bludgeon and rendered her
insensible, whereupon he entered the house and robbed it. She related the
vision to her friends, but, as nothing happened for some time, the matter
almost passed from her mind. But, some seven years afterward, she was left in
charge of the house on a certain Sunday evening; during the evening she was
startled by a sudden knock at the door, and her former vision was recalled to
her memory quite vividly. She refused to go to the door, remembering the
warning, but instead went up to a landing on the stair and looked out the
window, she saw at the door the very tramp whom she had seen in the vision some
seven years before, armed with a bludgeon and striving to force an entrance
into the house. She took steps to frighten away the rascal, and she was saved
from the unpleasant conclusion of her vision. Many similar cases are recorded.

In some cases persons have been warned by symbols of various
kinds; or else have had prevision in the same way. For instance, many cases are
known in which the vision is that of the undertaker's wagon standing before the
door of the person who dies sometime afterward. Or, the person is visioned clad
in a shroud. The variations of this class are innumerable. Speak to the average
dweller in the highlands of Scotland,
or certain counties in Ireland,
regarding this--you will be furnished with a wealth of illustrations and
examples.

This phase of the general subject of clairvoyance is very
fascinating to the student and investigator, and is one in which the highest
psychic or astral powers of sensing are called into play. In fact, as I have
said, there is here a reflection of something very much higher than the astral
or psychic planes of being. The student catches a glimpse of regions infinitely
higher and grander. He begins to realize at least something of the existence of
that Universal Consciousness "in which we live, and move, and have our
being;" and of the reality of the Eternal Now, in which past, present and
future are blended as one fact of infinite consciousness. He sees the signboard
pointing to marvelous truths!

There is much confusion existing in the minds of the average
students of occultism concerning the distinction between astral visioning by
means of the astral senses in clairvoyance, and the visioning of the astral
senses during the travels of the astral body away from the physical body. There
is such a close connection between the two several phases of occult phenomena
that it is easy to mistake one for the other; in fact, there is often such a blending
of the two that it is quite difficult to distinguish between them. However, in
this lesson I shall endeavor to bring out the characteristics of astral body
visioning, that the student may learn to distinguish them from those of the
ordinary clairvoyant astral visioning, and recognize them when he experiences
them.

The main points of distinction are these: When visioning
clairvoyantly by means of the astral senses, as described in the preceding
chapters of this book, the clairvoyant usually perceives the scene, person or
event as a picture on a flat surface. It is true that there is generally a
perfect perspective, similar to that of a good stereoscopic view, or that of a
high-grade moving picture photograph--the figures "stand out," and do
not appear "flat" as in the case of an ordinary photograph; but still
at the best it is like looking at a moving picture, inasmuch as the whole scene
is all in front of you. Visioning in the astral body, on the contrary, gives
you an "all around" view of the scene. That is to say, in such case
you see the thing just as you would were you there in your physical body--you
see in front of you; on the sides of you, out of the corner of your eye; if you
turn your head, you may see in any direction; and you may turn around and see
what is happening behind you. In the first case you are merely gazing at an
astral picture in front of you; while in the second place you are ACTUALLY
THERE IN PERSON.

There are some limitations to this "seeing all
around" when in the astral body, however, which I should note in passing.
For instance, if when in the astral body you examine the akashic records of the
past, or else peer into the scenes of the future, you will see these things
merely as a picture, and will not be conscious of being present personally in
the scene. (An apparent exception is to be noted here, also, viz., if your
past-time visioning includes the perception of yourself in a former
incarnation, you may be conscious of living and acting in your former
personality; again, if you are psychometrizing from fossil remains, or anything
concerned with a living creature of the past, you may "take on" the
mental or emotional conditions of that creature, and seem to sense things from
the inside, rather than from the outside. This, of course, is also a
characteristic of the ordinary clairvoyant vision of the past.) But when, in
the astral body, you perceive a present-time scene in space, you are, to all
intents and purposes, an actual participant--you are actually present at the
place and time. The sense of "being actually present in the body" is
the leading characteristic of the astral body visioning, and distinguishes it
from the "picture seeing" sensing of ordinary clairvoyance. This is
stating the matter is as plain and simple form as is possible, ignoring many
technical details and particulars.

You, being a student of occultism, of course know that the
astral body is a fine counterpart of the physical body, composed of a far more
subtle form of substance than is the latter, that under certain conditions you
may travel in your astral body, detached from your physical body (except being
connected with it with a slender astral cord, bearing a close resemblance to
the umbilical cord which connects the newborn babe with the placenta in the
womb of its mother), and explore the realms of the astral plane. This
projection of the astral body, as a rule, occurs only when the physical body is
stilled in sleep, or in trance condition. In fact, the astral body frequently
is projected by us during the course of our ordinary sleep, but we fail to
remember what we have seen in our astral journeys, except, occasionally, dim
flashes of partial recollection upon awakening. In some cases, however, our
astral visioning is so distinct and vivid, that we awaken with a sense of
having had a peculiar experience, and as having actually been out of the
physical body at the time.

In some cases, the person traveling in the astral is able to
actually take part in the distant scene, and may, under certain circumstances
actually materialize himself so as to be seen by persons in their physical
bodies. I am speaking now, of course, of the untrained person. The trained and
developed occultist, of course, is able to do these things deliberately and
consciously, instead of unconsciously and without intention as in the case of
the ordinary person. I shall quote here from another writer on the subject,
whose point of view, in connection with my own, may serve to bring about a
clear understanding in the mind of the student--it is always well to view any
subject from as many angles as possible. This writer says:

"We enter here upon an entirely new variety of
clairvoyance, in which the consciousness of the seer no longer remains in or
closely connected with his physical body, but is definitely transferred to the
scene which he is examining. Though it has no doubt greater dangers for the
untrained seer than either of the other methods, it is yet quite the most
satisfactory form of clairvoyance open to him. In this case, the man's body is
either asleep or in a trance, and its organs are consequently not available for
use while the vision is going on, so that all description of what is seen, and
all questioning as to further particulars, must be postponed until the wanderer
returns to this plane. On the other hand, the sight is much fuller and more
perfect; the man hears as well as sees everything which passes before him, and
can move about freely at will within the very wide limits of the astral plane.
He has also the immense advantage of being able to take part, as it were, in
the scenes which come before his eyes--of conversing at will with various
entities on the astral plane, and from whom so much information that is curious
and interesting may be obtained. If in addition he can learn how to materialize
himself (a matter of no great difficulty for him when once the knack is
acquired), he will be able to take part in physical events or conversations at
a distance, and to show himself to an absent friend at will.

"Again, he will have the additional power of being able
to hunt about for what he wants. By means of the other varieties of
clairvoyance, for all practical purposes he may find a person or place only
when he is already acquainted with it; or, when he is put en rapport with it by
touching something physically connected with it, as in psychometry. By the use
of the astral body, however, a man can move about quite freely and rapidly in
any direction, and can (for example) find without difficulty any place pointed
out upon a map, without either any previous knowledge of the spot or any object
to establish a connection with it. He can also readily rise high into the air
so as to gain a bird's eye view of the country which he is examining, so as to
observe its extent, the contour of its coastline, or its general character.
Indeed, in every way his power and freedom are far greater when he uses this
method than they are in any of the lesser forms of clairvoyance."

In many well authenticated cases, we may see that the soul
of a dying person, one whose physical end is approaching, visits friends and
relatives in the astral body, and in many cases materializes and even speaks to
them. In such cases the dying person accomplishes the feat of astral
manifestation without any special occult knowledge; the weakened links between
the physical and the higher phases of the soul render the temporary passing-out
comparatively easy, and the strong desire of the dying person furnishes the
motive power necessary. Such visits, however, are often found to be merely the
strongly charged thought of the dying person, along the lines of telepathy, as
I have previously explained to you. But in many cases there can be no doubt
that the phenomenon is a clear case of astral visitation and materialization.

The records of the Society for Psychical Research contain
many instances of this kind; and similar instances are to be found in other
records of psychical research. I shall quote a few of these cases for you, that
you may get a clear idea of the characteristics thereof. Andrew Lang, an
eminent student and investigator along the lines of the psychic and occult,
gives us the following case, of which he says, "Not many stories have such
good evidence in their favor." The story as related by Mr. Lang in one of
his books is as follows:

"Mary, the wife of John Goffe of Rochester, being
afflicted with a long illness, removed to her father's house at West Mailing,
about nine miles from her own. The day before her death she grew very
impatiently desirous to see her two children, whom she had left at home to the
care of a nurse. She was too ill to be moved, and between one and two o'clock
in the morning she fell into a trance. One widow, Turner, who watched with her
that night, says that her eyes were open and fixed, and her jaw fallen. Mrs.
Turner put her hand to her mouth, but could perceive no breath. She thought her
to be in a fit, and doubted whether she were dead or alive. The next morning
the dying woman told her mother that she had been at home with her children, saying,
'I was with them last night when I was asleep.'

"The nurse at Rochester, widow Alexander by name,
affirms that a little before two o'clock that morning she saw the likeness of
the said Mary Goffe come out of the next chamber (where the elder child lay in
a bed by itself), the door being left open, and stood by her bedside for about
a quarter of an hour; the younger child was there lying by her. Her eyes moved
and her mouth went, but she said nothing. The nurse, moreover says that she was
perfectly awake; it was then daylight, being one of the longest days of the
year. She sat up in bed and looked steadfastly on the apparition. In that time
she heard the bridge clock strike two, and a while after said: 'In the name of
the Father, Son and Holy Ghost, what art thou?' Thereupon the apparition
removed and went away; she slipped out of her clothes and followed, but what
became on't she cannot tell."

In the case just mentioned, Mr. Lang states that the nurse was
so frightened that she was afraid to return to bed. As soon as the neighbors
were up and about she told them of what she had seen; but they told her that
she had been dreaming. It was only when, later on, news came of what had
happened at the other end of the line--the bedside of the dying woman, that
they realized just what had happened.

In a work by Rev. F.G. Lee, there are several other cases of
this kind quoted, all of which are stated by Mr. Lee to be thoroughly well
authenticated. In one of the cases a mother, when dying in Egypt, appears
to her children in Torquay, and is clearly seen in broad daylight by all five
children and also by the nursemaid. In another, a Quaker lady dying at
Cockermouth is clearly seen and recognized in daylight by her three children at
Seattle, the remainder of the story being almost identical with that of the
Goffe case just quoted.

In the records of the Society for Psychical Research, the
following case appears, the person reporting it being said to be of good
character and reputation for truthfulness and reliability. The story is as
follows: "One morning in December, 1836, A. had the following dream, or he
would prefer to call it, revelation. He found himself suddenly at the gate of
Major N.M.'s avenue, many miles from his home. Close to him was a group of
persons, one of whom was a woman with a basket on her arm, the rest were men,
four of whom were tenants of his own, while the others were unknown to him.
Some of the strangers seemed to be assaulting H.W., one of his tenants, and he
interfered. A. says, 'I struck violently at the man on my left, and then with
greater violence at the man's face on my right. Finding, to my surprise, that I
had not knocked down either, I struck again and again with all the violence of a
man frenzied at the sight of my poor friend's murder. To my great amazement I
saw my arms, although visible to my eye, were without substance, and the bodies
of the men I struck at and my own came close together after each blow, through
the shadowy arms I struck with. My blows were delivered with more extreme
violence than I ever think I exerted, but I became painfully convinced of my
incompetency. I have no consciousness of what happened after this feeling of
unsubstantiality came upon me.'

"Next morning, A. experienced the stiffness and
soreness of violent bodily exercise, and was informed by his wife that in the
course of the night he had much alarmed her by striking out again and again in
a terrific manner, 'as if fighting for his life.' He, in turn, informed her of
his dream, and begged her to remember the names of those actors in it who were
known to him. On the morning of the following day (Wednesday) A. received a
letter from his agent, who resided in the town close to the scene of the dream,
informing him that his tenant had been found on Tuesday morning at Major N.M.'s
gate, speechless and apparently dying from a fracture of the skull, and that
there was no trace of the murderers.

"That night A. started for the town, and arrived there
on Thursday morning. On his way to a meeting of magistrates, he met the senior
magistrate of that part of the country, and requested him to give orders for
the arrest of the three men whom, besides H.W., he had recognized in his dream,
and to have them examined separately. This was at once done. The three men gave
identical accounts of the occurrence, and all named the woman who was with
them. She was then arrested and gave precisely similar testimony. They said
that between eleven and twelve on the Monday night they had been walking
homewards altogether along the road, when they were overtaken by three
strangers, two of whom savagely assaulted H.W., while the other prevented his
friends from interfering. H.W. did not die, but was never the same man
afterwards; he subsequently emigrated."

Stead, the English editor and psychical researcher, relates
the following case, which he accepts as truthful and correct, after careful
investigation of the circumstances and of the character and reputation of the
person relating it. The story proceeds as follows:

"St. Eglos is situated about ten miles from the Atlantic, and not quite so far from the old market town
of Trebodwina. Hart and George Northey were brothers, and from childhood their
lives had been marked by the strongest brotherly affection. Hart and George
Northey had never been separated from their birth until George became a sailor,
Hart meantime joining his father in business. On the 8th of February, 1840,
while George Northey's ship was lying in port at St.
Helena, he had the following strange dream:

"Last night I dreamt that my brother was at Trebodwina
Market, and that I was with him, quite close by his side, during the whole of
the market transactions. Although I could see and hear which passed around me,
I felt sure that it was not my bodily presence which thus accompanied him, but
my shadow or rather my spiritual presence, for he seemed quite unconscious that
I was near him. I felt that my being thus present in this strange way betokened
some hidden danger which he was destined to meet, and which I know my presence
could not avert, for I could not speak to warn him of his peril."

The story then proceeds to relate how Hart collected
considerable money at Trebodwina Market, and then started to ride homeward.
George tells what happened to his brother on the way, as follows:

"My terror gradually increased as Hart approached the
hamlet of Polkerrow, until I was in a perfect frenzy, frantically desirous, yet
unable to warn my brother in some way and prevent him from going further. I
suddenly became aware of two dark shadows thrown across the road. I felt that
my brother's hour had come, and I was powerless to aid him! Two men appeared,
whom I instantly recognized as notorious poachers who lived in a lonely wood
near St. Eglos. They wished him 'Good night, mister!' civilly enough. He
replied, and entered into conversation with them about some work he had
promised them. After a few minutes they asked him for some money. The elder of
the two brothers, who was standing near the horse's head, said: 'Mr. Northey,
we know you have just come from Trebodwina Market with plenty of money in your
pockets; we are desperate men, and you bean't going to leave this place until
we've got that money; so hand over!' My brother made no reply except to slash
at him with the whip, and spur the horse at him.

"The younger of the ruffians instantly drew a pistol,
and fired. Hart dropped lifeless from the saddle, and one of the villains held
him by the throat with a grip of iron for some minutes, as thought to make
assurance doubly sure, and crush out any particle of life my poor brother might
have left. The murderers secured the horse to a tree in the orchard, and,
having rifled the corpse, they dragged it up the stream, concealing it under
the overhanging banks of the water-course. Then they carefully covered over all
marks of blood on the road, and hid the pistol in the thatch of a disused hut
close to the roadside; then, setting the horse free to gallop home alone, they
decamped across the country to their own cottage."

The story then relates how George Northey's vessel left St.
Helena the next day after the dream, and reached Plymouth in due time. George
carried with him a very vivid recollection of his vision on the return voyage,
and never doubted for an instant that his brother had been actually murdered in
the manner and by the persons named, as seen in the vision. He carried with him
the determination to bring the villains to justice and was filled with the
conviction that through his efforts retribution would fall upon the murderers.

In England,
justice was at work--but the missing link was needed. The crime aroused
universal horror and indignation, and the authorities left nothing undone in
the direction of discovering the murderers and bringing them to justice. Two
brothers named Hightwood were suspected, and in their cottage were found
blood-stained garments. But no pistol was found, although the younger brother
admitted having owned but lost one. They were arrested and brought before the magistrates.
The evidence against them was purely circumstantial, and not any too strong at
that; but their actions were those of guilty men. They were committed for
trial. Each confessed, in hopes of saving his life and obtaining imprisonment
instead. But both were convicted and sentenced to be hanged. There was doubt in
the minds of some, however, about the pistol. The story continues:

"Before the execution, George Northey arrived from St.
Helena, and declared that the pistol was in the thatch of the old cottage close
by the place where they had murdered Hart Northey, and where they had hid it.
'How do you know?' he was asked. George replied: 'I saw the foul deed committed
in a dream I had the night of the murder, when at St.
Helena.' The pistol was found, as George Northey had predicted, in
the thatch of the ruined cottage." Investigation revealed that the details
of the crime were identical with those seen in the vision.

It is a fact known to all occultists that many persons
frequently travel in the astral body during sleep; and in many cases retain a
faint recollection of some of the things they have seen and heard during their
travels in the astral. Nearly everyone knows the experience of waking up in the
morning feeling physically tired and "used up;" in some cases a dim
recollection of walking or working during the dream being had. Who among us has
not had the experience of "walking on the air," or in the air,
without the feet touching the ground, being propelled simply by the effort of
the will? And who of us has had not experienced that dreadful--"falling
through space" sensation, in dreams, with the sudden awakening just before
we actually struck earth? And who has not had the mortifying dream experience
of walking along the street, or in some public place, and being suddenly
overcome by the consciousness that we were in our night-clothes, or perhaps
without any clothing at all? All of these things are more or less distorted
recollection of astral journeyings.

But while these dream excursions in the astral are harmless,
the conscious "going out in the astral" is not so. There are many
planes of the astral into which it is dangerous and unpleasant for the
uninstructed person to travel; unless accompanied by a capable occultist as
guide. Therefore, I caution all students against trying to force development in
that direction. Nature surrounds you with safeguards, and interposes obstacles
for your own protection and good. Do not try to break through these obstacles
without knowledge of what you are doing. "Fools rush in where angels fear
to tread," remember; and "a little learning is a dangerous
thing." When you have reached the stage of development in which it will be
safe for you to undertake conscious astral explorations, then will your guide
be at hand, and the instruction furnished you by those capable of giving it to
you. Do not try to break into the astral without due preparation, and full
knowledge, lest you find yourself in the state of the fish who leaped out of
the water onto the banks of the stream. Your dream trips are safe; they will
increase in variety and clearness, and you will remember more about them--all
this before you may begin to try to consciously "go out into the
astral" as do the occultists. Be content to crawl before you may walk.
Learn to add, multiply, subtract and divide, before you undertake the higher
mathematics, algebra, geometry, etc., of occultism.

There are several phases of astral phenomena other than
those mentioned in the preceding chapters, which it will be better for the
student to become acquainted with in order to round out his general knowledge
of the subject, although the manifestations are comparatively rare, and not so
generally recognized in works on this subject.

One of the first of these several phases of astral phenomena
is that which may be called Thought-Form Projection. This manifestation comes
in the place on the psychic scale just between ordinary clairvoyance on the one
hand, and astral body projection on the other. It has some of the
characteristics of each, and is often mistaken for one or the other of these
phases.

To understand this phenomena, the student should know
something regarding the fact that thought frequently takes on astral form, and
that these manifestations are known as thought-forms. I have spoken of these in
some of the preceding lessons. The ordinary thought-form is quite simple, as a
rule, and does not bear any particular resemblance to the sender thereof. But
in some cases a person may, consciously or unconsciously, strongly and clearly
think of himself as present at some other place, and thus actually create a
thought-form of himself at that place, which may be discerned by those having
clairvoyant vision. Moreover, this thought-form of himself is connected
psychically with himself and affords a channel of psychic information for him.
As a rule these thought-forms are only projected by those who have trained
their minds and will along occult lines; but occasionally under the stress of
strong emotion or desire an ordinary person may focus his psychic power to such
an extent that the phenomena is manifested.

Here I will quote from an English investigator of astral
phenomena, who has had much experience on that plane. He says: "All
students are aware that thought takes form, at any rate upon its own plane, and
in the majority of cases upon the astral plane also; but it may not be so
generally known that if a man thinks strongly of himself as present at any given
place, the form assumed by that particular thought will be a likeness of the
thinker himself, which will appear at the place in question. Essentially this
form must be composed of the matter of the mental plane, but in very many cases
it would draw round itself matter of the astral plane also, and so would
approach much nearer to visibility. There are, in fact, many instances in which
it has been seen by the person thought of--most probably by means of the
unconscious influence emanating from the original thinker. None of the
consciousness of the thinker would, however, be included within this
thought-form. When once sent out from him, it would normally be a quite
separate entity--not indeed absolutely unconnected with its maker, but
practically so as far as the possibility of receiving any impression through it
is concerned.

"This type of clairvoyance consists, then, in the power
to retain so much connection with and so much hold over a newly-created
thought-form as will render it possible to receive impressions by means of it.
Such impressions as were made upon the form would in this case be transmitted
to the thinker--not along an astral telegraph line, but by a sympathetic
vibration. In a perfect case of this kind of clairvoyance it is almost as though
the seer projected a part of his consciousness into the thought-form, and used
it as a kind of outpost, from which observation was possible. He sees almost as
well as he would if he himself stood in the place of his thought-form. The
figures at which he is looking will appear to him as of life-size and close to
hand, instead of tiny and at a distance as in the case of some other forms of
clairvoyance; and he will find it possible to shift his point of view if he
wishes to do so. Clairaudience is perhaps less frequently associated with this
type of clairvoyance than with the others, but its place is to some extent
taken by a kind of mental perception of the thoughts and intentions of those
who are seen.

"Since the man's consciousness is still in the physical
body, he will be able (even when exercising this faculty) to hear and to speak,
in so far as he can do this without any distraction of his attention. The
moment that the intentness of his thought fails, the whole vision is gone, and
he will have to construct a fresh thought-form before he can resume it.
Instances in which this kind of sight is possessed with any degree of
perfection by untrained people are naturally rarer than in the other types of
clairvoyance, because the capacity for mental control required, and the
generally finer nature of the forces employed."

I may mention that this particular method is frequently
employed by advanced occultists of all countries, being preferred for various
reasons. Some of the reasons of this preference as follows: (a) The ability to
shift the vision, and to turn around almost as well as in the case of actual
astral-body projection--this gives quite an advantage to this method over the
method of ordinary clairvoyance; (b) it does away with certain disadvantages of
"going out into the astral" in the astral-body, which only trained
occultists realize--it gives almost the same results as astral-body
clairvoyance, without a number of disadvantages and inconveniences.

In India,
especially, this form of clairvoyance is comparatively frequent. This by reason
of the fact that the Hindus, as a race, are far more psychic than are those of
the Western lands, all else considered; and, besides, there are a much greater
number of highly developed occultists there than in the West. Moreover, there
is a certain psychic atmosphere surrounding India, by reason of its thousands
of years of deep interest in things psychic and spiritual, all of which renders
the production of psychic phenomena far easier than in other lands.

In India,
moreover, we find many instances of another form of psychic, or astral
phenomena. I allude to the production of thought-form pictures which are
plainly visible to one or more persons. This phase of psychic phenomena is the
real basis for many of the wonder tales which Western travellers bring back
with them from India.
The wonderful cases of magical appearance of living creatures and plants, and
other objects, out of the clear air are the result of this psychic phenomena.
That is to say, the creatures and objects are not really produced--they are but
astral appearances resulting from the projection of powerful thought-forms from
the mind of the magician or other wonder-worker, of whom India has a
plentiful supply. Even the ignorant fakirs (I use the word in its true sense,
not in the sense given it by American slang)--even these itinerant showmen of
psychic phenomena, are able to produce phenomena of this kind which seems
miraculous to those witnessing them. As for the trained occultists of India, I may
say that their feats (when they deign to produce them) seem to overturn every
theory and principle of materialistic philosophy and science. But in nearly
every case the explanation is the same--the projection of a strong and clear
thought-form on a large scale.

Although I have purposely omitted reference to Hindu psychic
phenomena in this book (for the reason given in my Introduction), I find it
necessary to quote cases in India in this connection, for the simple reason
that there are but few counterparts in the Western world. There are no
itinerent wonder-workers of this kind in Western lands, and the trained
occultists of the West of course would not consent to perform feats of this
kind for the amusement of persons seeking merely sensations. The trained wills
of the West are given rather to materializing objectively on the physical
plane, creating great railroads, buildings, bridges, etc., from the mental
pictures, rather than devoting the same time, energy and will to the production
of astral though-forms and pictures. There is a great difference in
temperament, as well as a difference in the general psychic atmosphere, between
East and West, which serves to explain matters of this kind.

An American writer truly says: "The first principle
underlying the whole business of Hindu wonder-working is that of a strong will;
and the first necessary condition of producing a magical effect is an increase
in the power of thought. The Hindus, owing to that intense love for solitary
meditation, which has been one of the most pronounced characteristics from time
immemorial, have acquired mental faculties of which we of the Western and
younger civilization are totally ignorant. The Hindu has attained a past
master's degree in speculative philosophy. He has for years retired for
meditation to the silent places in his land, lived a hermit, subdued the body
and developed the mind, thus winning control over other minds."

In India,
I have seen scenes of far distant places appearing as a mirage in clear air,
even the colors being present to the scenes. This, though some what uncommon,
was simply a remarkable instance of thought-form projection from the mind of a
man highly developed along occult lines. You must remember that in order to
produce a picture in the astral, of this kind, the occultist must not only have
the power of will and mind to cause such a picture to materialize, but he must
also have a remarkable memory for detail in the picture--for nothing appears in
the picture unless it has already been pictured in the mind of the mind of the
man himself. Such a memory and perception of detail is very rare--in the
Western world it is possessed by only exceptional artists; however, anyone may
cultivate this perception and memory if he will give the time and care to it
that the Hindu magicians do.

You have heard of the Hindu Mango Trick, in which the
magician takes a mango seed, plants it in the ground, waves his hands over it,
and then causes first a tiny shoot to appear from the surface of the ground, this
followed by a tiny trunk, and leaves, which grow and grow, until at last
appears a full sized mango tree, which first shows blossoms and then ripe
fruit. In short, in a few moments the magician has produced that which Nature
require years to do--that is he apparently does this. What he really does is to
produce a wonderful thought-form in the astral, from seed stage to tree and
fruit stage; the astral picture reproducing perfectly the picture in his own
mind. It is as if he were creating a moving picture film-roll in his mind, and
then projecting this upon the screen of the air. There is no mango tree there,
and never was, outside of the mind of the magician and the minds of his
audience.

In the same way, the magician will seem to throw the end of
a rope up into the air. It travels far up until the end is lost sight of. Then
he sends a boy climbing up after it, until he too disappears from sight. Then
he causes the whole thing to disappear, and lo! the boy is seen standing among
the audience. The boy is real, of course, but he never left the spot--the rest
was all an appearance caused by the mind and will of the magician, pictured in
the astral as a thought-form. In the same way the magician will seem to cut the
boy into bits, and then cause the severed parts to spring together and
reassemble themselves. These feats may be varied indefinitely but the principle
is ever the same--thought-form projection.

Western visitors have sought to obtain photographs of these
feats of the Hindu magicians, but their plates and films invariably show
nothing whatever except the old fakir sitting quietly in the centre, with a
peculiar expression in his eyes. This is as might be expected, for the picture
exists only in the astral, and is perceived only by the awakened astral senses
of those present, which have been stimulated into activity by the power of the
magician--by sympathetic vibration, to be exact. Moreover, in certain instances
it has been found that the vision is confined to a limited area; persons
outside of the limit-ring see nothing, and those moving nearer to the magician
lose sight of what they had previously seen. There are scientific reasons for
this last fact, which need not be gone into at this place. The main point I am
seeking to bring out is that these wonderful scenes are simply and wholly
thought-form pictures in the astral, perceived by the awakened astral vision of
those present. This to be sure is wonderful enough--but still no miracle has
been worked!

I may mention here that these magicians begin their training
from early youth. In addition to certain instruction concerning astral
phenomena which is handed down from father to son among them they are set to
work practicing "visualization" of things previously perceived. They
are set to work upon, say, a rose. They must impress upon their memory the
perfect picture of the rose--no easy matter, I may tell you. Then they proceed
to more difficult objects, slowly and gradually, along well known principles of
memory development. Along with this they practice the art of reproducing that
which they remember--projecting it in thought-form state. And so the young
magician proceeds, from simple to complex things; from easy to difficult;
until, finally, he is pronounced fit to give public exhibitions. All this takes
years and years--sometimes the boy grows to be a middle-aged man before he is
allowed to publicly exhibit his power. Imagine a Western boy or man being
willing to study from early childhood to middle-age before he may hope to be
able to show what he has been learning! Verily "the East is East, and the
West is West"--the two poles of human activity and expression.

Another phase of psychic astral phenomena which should be
mentioned, although it is manifested but comparatively seldom, is that which
has been called "Telekinesis." By the term "telekinesis" is
meant that class of phenomena which manifests in the movement of physical
objects without physical contact with the person responsible for the movement.
I understand that the term itself was coined by Professor Cowes, with whose
works I am not personally familiar. It is derived from the two Greek words
TELE, meaning "far off," and KINESIS, meaning "to move."

This class of phenomena is known better in the Western world
by reason of its manifestation in spiritualistic circles in the movement of
tables, etc.; the knocking or tapping on tables and doors, etc.; all of which
are usually attributed to the work of "spirits," but which occultists
know are generally produced, consciously or unconsciously, by means of the
power in the medium or others present, sometimes both. I would say here that I
am not trying to discredit genuine spiritualistic phenomena--I am not
considering the same in these lessons. All that I wish to say is that many of
the phenomena commonly attributed to "spirits" are really but results
of the psychic forces inherent in the living human being.

Under certain conditions there may appear in the case of a
person strongly psychic, and also strongly charged with prana, the ability to
extend a portion of the astral body to a considerable distance, and to there
produce an effect upon some physical object. Those with strong clairvoyant
vision may actually perceive this astral extension, under favorable
circumstances. They perceive the astral arm of the person stretching out,
diminishing in size as it extends (just as a piece of flexible rubber shrinks
in diameter as it expands in length) and finally coming in contact with the
physical object it wishes to move or strike. Then is seen a strong flow of prana
along its length, which (by a peculiar form of concentration) is able to
produce the physical effect. I cannot enter into the subject of astral physics
at this place, for the subject is far too technical to be treated in lessons
designed for general study. I may at least partially explain the phenomenon,
however, by saying that the projected astral arm acts in a manner almost
precisely like that of an extended physical arm, were such a thing possible in
nature.

This astral-body extension produces spirit raps on tables;
table-tilting and movement; levitation, or the lifting of solid objects in the
air; playing upon musical instruments such as the guitar, accordian, etc. In
some cases it is able to actually lift the person himself from the floor, and carry
him through the air, in the same way. It may also cause the movement of a
pencil in a closed slate, or bit of chalk upon a blackboard. In fact, it may
produce almost any form of movement possible to the physical hand. In the case
of the levitation of the person himself, the astral arms, and sometimes the
legs as well, extend to the floor and push up the physical body into the air,
and then propel it along. There are many complex technical details to these
manifestations, however, and in a general statement these must be omitted.

Some who are firmly wedded to the spiritistic theory resent
the statement of occultists that this form of phenomena may be explained
without the necessity of the "spirits." But the best ground for the
statement of the occultists is that many advanced occultists are able to
produce such phenomena, consciously, by an act of pure will, accompanied by the
power of mental picturing. They first picture the astral extension, and then
will the projection of the astral and the passage of the prana (or vital force)
around the pattern of the mental image. In the case of some very highly
developed occultists the astral thought-form of their body becomes so charged
with prana that it is able to move physical objects. There are not mere theories,
for they may be verified by any occultist of sufficiently high development.

I do not wish to intimate that the mediums are aware of the
true nature of this phenomena, and consciously deceive their followers. On the
contrary, most of them firmly believe that it is the "spirits" who do
the work; unaware that they are unconsciously projecting their astral bodies,
charged with prana, and performing the feat themselves. The best mediums,
however, will generally tell you that they strongly "wish" that the
thing be done, and a little cross-examination will reveal the fact that they
generally make a clear mental picture of the actual happening just before it
occurs. As I have already stated, however, the best proof is the fact that
advanced occultists are able to duplicate the phenomena deliberately,
consciously, and at will. I do not think that detracts from the wonder and
interest in the so-called "spiritistic" phenomena; on the contrary, I
think that it adds to it.

Again invading the realm of the "spirits," I would
say that occultists know that many cases of so-called materialization of
"spirit-forms" take place by reason of the unconscious projection of
the astral body of the medium. Moreover, such a projection of the astral body
may take on the appearance of some departed soul, by reason of the mental
picture of that person in the mind of the medium. But, it may be asked if the
medium has never seen the dead person, how can he or she make a mental picture
of him or her. The answer is that the minds of the persons present who knew the
dead person tend to influence the appearance of the nebulous spirit form. In
fact, in most cases the medium is unable to produce the phenomenon without the
psychic assistance of those in the circle. In this case, also, I would say that
the advanced occultist is able to duplicate the phenomena at will, as all who
have enjoyed the privilege of close acquaintance with such persons are aware.

The fact the medium is usually in a trance condition aid
materially in the ease with which the phenomena are produced. With the
conscious mind stilled, and the subconscious mind active, the astral phenomena
are produced with much less trouble than would be the case if the medium were
in the ordinary condition.

Now, I wish to impress upon the minds of those of my readers
who have a strong sympathy for the spiritistic teachings that I recognize the
validity and genuineness of much of the phenomena of spiritism--I know these
things to be true, for that matter; it is not a matter of mere belief on my part.
But I also know that much of the so-called spiritistic phenomena is possible
without the aid of "spirits," but by, the employment of the psychic
astral forces and powers as stated in these lessons. I see no reason for any
honest investigator of spiritism to be offended at such statements, for it does
not take away from the wonder of the phenomena; and does not discredit the
motives and power of the mediums. We must search for truth wherever it is to be
found; and we must not seek to dodge the results of our investigations. There
is too much wonderful phenomena in spiritism to begrudge the explanation that
the occultist offers for certain of its phases.

While I am on the subject of materialization however, I
would direct the attention of the student to my little book entitled "The
Astral World," in which I have explained briefly the phenomena of those
planes of the astral in which dwell the cast-off shells of souls which have
moved on to the higher planes of the great astral world. I have there shown that
many astral shells or shades, or other astral semi-entities may be
materialized, and thus mistaken for the "spirits" of departed
friends. I have also explained in the same little book how there are certain
powerful thought-forms which may be mistaken for spirit materializations. I
have also shown how many a honest medium is really a good clairvoyant, and by
reading the records of the astral light is able to give information which seems
to come from the departed soul. All of these things should be familiar to the
earnest investigator of spiritism, in order that he may be able to classify the
phenomena which he witnesses, and to avoid error and disappointment.

In this connection, before passing on to the consideration of
other phases of psychic phenomena, I would say that one of the best mediums
known to the modern Western world--a medium who has been consulted by eminent
men, university professors, psychologists, and others--and whose revelations
regarding past, present and future astounded careful and intelligent men of
international reputation--this medium at the height of her professional success
made a public announcement that she felt compelled, from conscientious motives,
to assert that she had come to the conclusion that her message came not from
departed "spirits" but rather from some unknown realm of being,
brought hither by the exercise of some faculty inherent in her and developed to
a high power in her for some reason, which power seem to manifest more effectively
when she shut off her ordinary physical faculties and functioned on a plane
higher than them. I think that the student of the present lessons will be able
to point out the nature of the phenomena manifested by this medium, and also
the source of her power. If not, I shall feel disappointed at my work of
instruction.

One of the phases of psychic phenomena that actively engage
the attention of the student from the very beginning is that which may be
called Psychic Influence. By this term is meant the influencing of one mind by
another--the effect of one mind over another. There has been much written and
said on this phase of the general subject in recent years, but few writers,
however, have gone deeply into the matter.

In the first place, most of the writers on the subject seek
to explain the whole thing by means of ordinary telepathy. But this is merely a
one-sided view of the truth of the matter. For, while ordinary telepathy plays
an important part in the phenomena, still the higher form of telepathy, i.e.,
astral thought-transference, is frequently involved. The student who has
followed me in the preceding lessons will understand readily what I mean when I
say this, so there is no necessity for repetition on this point at this place.

At this point, however, I must ask the student to consider
the idea of psychic vibrations and their inductive power. It is a great
principle of occultism, as well as of modern science, that everything is in a
state of vibration--everything has its own rate of vibration, and is constantly
manifesting it. Every mental state is accompanied by vibration of its own
plane: every emotional state or feeling has its own particular rate of
vibration. These rates of vibrations manifest just as do the vibrations of
musical sound which produce the several notes on the scale, one rising above
the other in rate of vibration. But the scale of mental and emotional states is
far more complex, and far more extended than is the musical scale; there are
thousands of different notes, and half-notes, on the mental scale. There are
harmonies and discords on that scale, also.

To those to whom vibrations seem to be something merely
connected with sound-waves, etc., I would say that a general and hasty glance
at some elementary work on physical science will show that even the different
shades, hues and tints of the colors perceived by us arise from different rates
of vibrations. Color is nothing more than the result of certain rates of vibrations
of light recorded by our senses and interpreted by our minds. From the low
vibrations of red to the high vibrations of violet, all the various colors of
the spectrum have their own particular rate of vibration. And, more than this,
science knows that below the lowest red

vibrations, and above the highest violet vibrations, there
are other

vibrations which our senses are unable to record, but which
scientific instruments register. The rays of light by which photographs are
taken are not perceived by the eye. There are a number of so-called chemical
rays of light which the eye does not perceive, but which may be caught by
delicate instruments. There is what science has called "dark light,"
which will photograph in a room which appears pitch dark to the human sight.

Above the ordinary scale of light vibrations are the
vibrations of the X-Rays and other fine forces--these are not perceived by the
eye, but are caught by delicate instruments and recorded. Moreover, though
science has not as yet discovered the fact, occultists know that the vibrations
of mental and emotional states are just as true and regular as are those of
sound or light, or heat. Again, above the plane of the physical vibrations
arising from the brain and nervous system, there are the vibrations of the
astral counterparts of these, which are much higher in the scale. For even the
astral faculties and organs, while above the physical, still are under the
universal rule of vibration, and have their own rate thereof. The old occult
axiom: "As above, so below; as below, so above" is always seen to
work out on all planes of universal energy.

Closely following this idea of the universality of
vibrations, and intimately connected therewith, we have the principle of
"induction," which is likewise universal, and found manifesting on
all planes of energy. "What is induction?" you may ask. Well, it is
very simple, or very complex--just as you may look at it. The principle of
induction (on any plane) is that inherent quality or attribute of energy by
which the manifestation of energy tends to reproduce itself in a second object,
by setting up corresponding vibrations therein, though without direct contact
of the two objects.

Thus, heat in one object tends to induce heat in another
object within its range of induction--the heated object "throws off"
heat vibrations which set up corresponding vibrations in the near-by second
object and make it hot. Likewise, the vibrations of light striking upon other
objects render them capable of radiating light. Again, a magnet will induce
magnetism in a piece of steel suspended nearby, though the two objects do not
actually touch, each other. An object which is electrified will by induction
electrify another object situated some distance away. A note sounded on the
piano, or violin, will cause a glass or vase in some distant part of the room
to vibrate and "sing," under certain conditions. And, so on, in every
form or phase of the manifestation of energy do we see the principle of
induction in full operation and manifestation.

On the plane of ordinary thought and emotion, we find many
instances of this principle of induction. We know that one person vibrating
strongly with happiness or sorrow, cheerfulness or anger, as the case may be
fends to communicate his feeling and emotions, state to those with whom he
comes in contact. All of you have seen a whole room full of persons affected
and influenced in this way, under certain circumstances. You have also seen how
a magnetic orator, preacher, singer or actor is able to induce in his audience
a state of emotional vibration corresponding to that manifested by himself. In
the same manner the "mental atmospheres" of towns, cities, etc., are
induced.

A well-known writer on this subject has truthfully told us:
"We all know how great waves of feeling spread over a town, city or
country, sweeping people off their balance. Great waves of political
enthusiasm, or war-spirit, or prejudice for or against certain persons, sweep
over places and cause men to act in a manner that they will afterward regret
when they come to themselves and consider their acts in cold blood. They will
be swayed by demagogues or magnetic leaders who wish to gain their votes or
patronage; and they will be led into acts of mob violence, or similar
atrocities, by yielding to these waves of contagious thought. On the other
hand, we all know how great waves of religious feeling sweep over a community
upon the occasion of some great 'revival' excitement or fervor."

These things being perceived, and recognized as true, the
next question that presents itself to the mind of the intelligent student is
this: "But what causes the difference in power and effect between the
thought and feeling-vibrations of different persons?" This question is a
valid one, and arises from a perception of the underlying variety and
difference in the thought vibrations of different persons. The difference, my
students, is caused by three principal facts, viz., (1) difference in degree of
feeling; (2) difference in degree of visualization; and (3) difference in
degree of concentration. Let us examine each of these successively, so as to
get at the underlying principle.

The element of emotional feeling is like the element of fire
in the production of steam. The more vivid and intense the feeling or emotion,
the greater the degree of heat and force to the thought wave or vibratory
stream projected. You will begin to see why the thought vibrations of those
animated and filled with strong desire, strong wish, strong ambition, etc.,
must be more forceful than those of persons of the opposite type.

The person who is filled with a strong desire, wish or
ambition, which has been fanned into a fierce blaze by attention, is a dynamic
power among other persons, and his influence is felt. In fact, it may be asserted
that as a general rule no person is able to influence men and things unless he
have a strong desire, wish or ambition within him. The power of desire is a
wonderful one, as all occultists know, and it will accomplish much even if the
other elements be lacking; while, in proper combination with other principles
it will accomplish wonders. Likewise, a strong interest in a thing will cause a
certain strength to the thought-vibrations connected therewith. Interest is
really an emotional feeling, though we generally think of it as merely
something connected with the intellect. A cold intellectual thought has very
little force, unless backed up by strong interest and concentration. But any
intellectual thought backed up with interest, and focused by concentration,
will produce very strong thought vibrations, with a marked inductive power.

Now, let us consider the subject of visualization. Every
person knows that the person who wishes to accomplish anything, or who expects to
do good work along any line, must first know what he wishes to accomplish. In
the degree that he is able to see the thing in his mind's eye--to picture the
thing in his imagination--in that degree will he tend to manifest the thing
itself in material form and effect.

Sir Francis Galton, an eminent authority upon psychology,
says on this point: "The free use of a high visualizing faculty is of much
importance in connection with the higher processes of generalized thought. A
visual image is the most perfect form of mental representation wherever the
shape, position, and relations of objects to space are concerned. The best
workmen are those who visualize the whole of what they propose to do before
they take a tool in their hands. Strategists, artists of all denominations,
physicists who contrive new experiments, and, in short, all who do not follow
routine, have need of it. A faculty that is of importance in all technical and
artistic occupations, that gives accuracy to our perceptions and justice to our
generalizations, is starved by lazy disuse instead of being cultivated
judiciously in such a way as will, on the whole, bring best return. I believe
that a serious study of the best way of developing and utilizing this faculty,
without prejudice to the practice of abstract thought in symbols, is one of the
pressing desirata in the yet unformed science of education."

Not only on the ordinary planes is the forming of strong
mental images important and useful, but when we come to consider the phenomena
of the astral plane we begin to see what an important part is played there by
strong mental images or visualized ideas. The better you know what you desire,
wish or aspire to, the stronger will be your thought vibrations of that thing,
of course. Well, then, the stronger that you are able to picture the thing in
your mind--to visualize it to yourself--the stronger will be your actual
knowledge and thought-form of that thing. Instead of your thought vibrations
being grouped in nebulous forms, lacking shape and distinct figure, as in the
ordinary case; when you form strong, clear mental images of what you desire or
wish to accomplish, then do the thought vibrations group themselves in clear,
strong distinct forms. This being done, when the mind of other persons are affected
by induction they get the clear idea of the thought and feeling in your mind,
and are strongly influenced thereby.

A little later on, I shall call your attention to the
Attractive Power of Thought. But at this point I wish to say to you that while thought
certainly attracts to you the things that you think of the most, still the
power of the attraction depends very materially upon the clearness and
distinctness of the mental image, or thought visualization, of the desired
thing that you have set up in your mind. The nearer you can actually see the
thing as you wish it to happen, even to the general details, the stronger will
be the attractive force thereof. But, I shall leave the discussion of this
phase of the subject until I reach it in its proper order. For the present, I
shall content myself with urging upon you the importance of a clear mental
image, or visualized thought, in the matter of giving force and direction to
the idea induced in the minds of other persons. In order for the other persons
to actually perceive clearly the idea or feeling induced in them, it is
necessary that the idea or feeling be strongly visualized in the mind
originating it; that is the whole thing in one sentence.

The next point of importance in thought-influence by induction,
is that which is concerned with the process of concentration. Concentration is
the act of mental focusing, or bringing to a single point or centre. It is like
the work of the sun-glass that converges the rays of the sun to a single tiny
point, thus immensely increasing its heat and power. Or, it is like the fine
point of a needle that will force its way through where a blunt thing cannot
penetrate. Or, it is like the strongly concentrated essence of a chemical
substance, of which one drop is as powerful as one pint of the original thing.
Think of the concentrated power of a tiny drop of attar of roses--it has within
its tiny space the concentrated odor of thousands of roses; one drop of it will
make a pint of extract, and a gallon of weaker perfumery! Think of the
concentrated power in a lightning flash, as contrasted with the same amount of
electricity diffused over a large area. Or, think of the harmless flash of a
small amount of gunpowder ignited in the open air, as contrasted with the
ignition of the same amount of powder compelled to escape through the small
opening in the gun-barrel.

The occult teachings lay great stress upon this power of
mental concentration. All students of the occult devote much time and care to
the cultivation of the powers of concentration, and the development of the
ability to employ them. The average person possesses but a very small amount of
concentration, and is able to concentrate his mind for but a few moments at a
time. The trained thinker obtains much of his mental power from his acquired
ability to concentrate on his task. The occultist trains himself in fixing his
concentrated attention upon the matter before him, so as to bring to a focal
centre all of his mental forces.

The mind is a very restless thing, and is inclined to dance
from one thing to another, tiring of each thing after a few moment's
consideration thereof. The average person allows his involuntary attention to
rest upon every trifling thing, and to be distracted by the idlest appeals to
the senses. He finds it most difficult to either shut out these distracting
appeals to the senses, and equally hard to hold the attention to some
uninteresting thing. His attention is almost free of control by the will, and
the person is a slave to his perceptive powers and to his imagination, instead
of, being a master of both.

The occultist, on the contrary, masters his attention, and
controls his imagination. He forces the one to concentrate when he wishes it to
do so; and he compels the latter to form the mental images he wishes to
visualize. But this a far different thing from the self-hypnotization which
some persons imagine to be concentration. A writer on the subject has well
said: "The trained occultist will concentrate upon a subject or object
with a wonderful intensity, seemingly completely absorbed in the subject or
object before him, and oblivious to all else in the world. And yet, the task
accomplished, or the given time expired, he will detach his mind from the
object and will be perfectly fresh, watchful and wide-awake to the next matter
before him. There is every difference between being controlled by involuntary
attention, which is species of self-hypnotization, and the control of the
attention, which is an evidence of mastery." An eminent French psychologist
once said: "The authority of the attention is subject to the superior
authority of the Ego. I yield it, or I withhold it, as I please. I direct it in
turn to several points. I concentrate it upon each point, as long as my will
can stand the effort."

In an earlier lesson of this series, I have indicated in a
general way the methods whereby one may develop and train his powers of
concentration. There is no royal road to concentration; it may be developed
only by practice and exercise. The secret consists in managing the attention,
so as to fix it upon a subject, no matter how uninteresting; and to hold it
there for a reasonable length of time. Practice upon some disagreeable study or
other task is good exercise, for it serves to train the will in spite of the
influence of more attractive objects or subjects. And this all serves to train
the will, remember; for the will is actively concerned in every act of
voluntary attention. In fact, attention of this kind is one of the most
important and characteristic acts of the will.

So, as you see, in order to be successful in influencing the
minds of others by means of mental induction, you must first cultivate a strong
feeling of interest in the idea which you wish to induce in the other person,
or a strong desire to produce the thing. Interest and desire constitute the
fire which generates the stream of will from the water of mind, as some
occultists have stated it. Secondly, you must cultivate the faculty of forming
strong and clear mental images of the idea or feeling you wish to so induce;
you must learn to actually "see" the thing in your imagination, so as
to give the idea strength and clearness. Thirdly, you must learn to concentrate
your mind and attention upon the idea or feeling, shutting out all other ideas
and feelings for the time being; thus you give concentrated force and power to
the vibrations and thought-forms which you are projecting.

These three principles underlie all of the many forms of
mental induction, or mental influence. We find them in active operation in
cases in which the person is seeking to attract to himself certain conditions,
environment, persons, things, or channels of expression, by setting into motion
the great laws of mental attraction. We see them also employed when the person
is endeavoring to produce an effect upon the mind of some particular person, or
number of persons. We see them in force in all cases of mental or psychic
healing, under whatever form it may be employed. In short, these are general
principles, and must therefore underlie all forms and phases of mental or
psychic influence. The sooner the student realizes this fact, and the more
actively does he set himself to work in cultivating and developing these
principles within himself, the more successful and efficient will he become in
this field of psychic research and investigation. It is largely in the degree
of the cultivation of these three mental principles that the occultist is
distinguished from the ordinary man.

It may be that you are not desirous of cultivating or
practicing the power of influencing other persons psychically. Well, that is
for you to decide for yourself. At any rate, you will do well to develop
yourselves along these lines, at least for self-protection. The cultivation of
these three mental principles will tend to make you active and positive,
psychically, as contrasted with the passive, negative mental state of the
average person. By becoming mentally active and positive you will be able to
resist any psychic influence that may be directed toward yourself, and to
surround yourself with a protective aura of positive, active mental vibrations.

And, moreover, if you are desirous of pursuing your
investigations of psychic and astral phenomena, you will find it of great
importance to cultivate and develop these three principles in your mind. For,
then you will be able to brush aside all distracting influences, and to proceed
at once to the task before you, with power, clearness and strength of purpose
and method.

In the following chapters I shall give you a more or less
detailed presentation of the various phases or forms of psychic influence. Some
of these may seem at first to be something independent of the general
principles. But I ask that you carefully analyze all of these, so as to discover
that the same fundamental principles are under and back of each and every
instance presented. When you once fully grasp this fact, and perfect yourselves
in the few fundamental principles, then you are well started on the road to
mastery of all the various phases of psychic phenomena. Instead of puzzling
your mind over a hundred different phases of disconnected phenomena, it is
better to master the few actual elementary principles, and then reason
deductively from these to the various manifestation thereof. Master the
principles, and then learn to apply them.

Psychic Influence, as the term is used in this book, may be
said to be divided into three general classes, viz., (1) Personal Influence, in
which the mind of another is directly influenced by induction while he is in
the presence of the person influencing; (2) Distant Influencing, in which the
psychic induction is directly manifested when the persons concerned are distant
from one another; and (3) Indirect Influence, in which the induction is
manifested in the minds of various persons coming in contact with the thought
vibrations of the person manifesting them, though no attempt is made to
directly influence any particular person. I shall now present each of these
three forms of psychic influence to you for consideration, one after the other
in the above order.

Personal Influence, as above defined, ranges from cases in
which the strongest control (generally known as hypnotism) is manifested, down
to the cases in which merely a slight influence is exerted. But the general
principle underlying all of these cases is precisely the same. The great
characters of history, such as Alexander the Great, Napoleon Bonaparte, and
Julius Caesar, manifested this power to a great degree, and were able to sway
men according to their will. All great leaders of men have this power strongly
manifested, else they would not be able to influence the minds of men. Great
orators, preachers, statesmen, and others of this class, likewise manifest the
power strongly. In fact, the very sign of ability to influence and manage other
persons is evidence of the possession and manifestation of this mighty power.

In developing this power to influence others directly and
personally, you should begin by impressing upon your mind the principles stated
in the preceding chapter, namely (1) Strong Desire; (2) Clear Visualization;
and (3) Concentration.

You must begin by encouraging a strong desire in your mind
to be a positive individual; to exert and manifest a positive influence over
others with whom you come in contact, and especially over those whom you wish
to influence in some particular manner or direction. You must let the fire of
desire burn fiercely within you, until it becomes as strong as physical hunger
or thirst. You must "want to" as you want to breathe, to live. You
will find that the men who accomplish the great things in life are those who
have strong desire burning in their bosoms. There is a strong radiative and
inductive power in strong desire and wish--in fact, some have thought this the
main feature of what we generally call strong will-power.

The next step, of course, is the forming of a clear,
positive, distinct and dynamic mental picture of the idea or feeling that you
wish to induce in the other person. If it is an idea, you should make a strong
clear picture of it in your imagination, so as to give it distinctness and
force and a clear outline. If it is a feeling, you should picture it in your
imagination. If it is something that you wish the other person to do, or some
way in which you wish him to act, you should picture him as doing the thing, or
acting in that particular way. By so doing you furnish the pattern or design
for the induced mental or emotional states you wish to induce in the other
person. Upon the clearness and strength of these mental patterns of the
imagination depends largely the power of the induced impression.

The third step, of course, is the concentration of your mind
upon the impression you wish to induce in the mind of the other person. You
must learn to concentrate so forcibly and clearly that the idea will stand out
clearly in your mind like a bright star of a dark night, except that there must
be only one star instead of thousands. By so doing you really focus the entire
force of your mental and psychic energies into that one particular idea or
thought. This makes it act like the focused rays in the sun-glass, or like the
strong pipe-stream of water that will break down the thing upon which it is
turned. Diffused thought has but a comparatively weak effect, whereas a
concentrated stream of thought vibrations will force its way through obstacles.

Remember, always, this threefold mental condition: (1)
STRONG DESIRE; (2) CLEAR MENTAL PICTURE; and (3) CONCENTRATED THOUGHT. The
greater the degree in which you can manifest these three mental conditions, the
greater will be your success in any form of psychic influence, direct or
indirect, personal or general, present or distant.

Before you proceed to develop the power to impress a
particular idea or feeling upon the mind of another person, you should first
acquire a positive mental atmosphere for yourself. This mental atmosphere is
produced in precisely the same way that you induce a special idea or feeling in
the mind of the other person. That is to say, you first strongly desire it,
then you clearly picture it, and then you apply concentrated thought upon it.

I will assume that you are filled with the strong desire for
a positive mental atmosphere around you. You want this very much indeed, and
actually crave and hunger for it. Then you must begin to picture yourself (in
your imagination) as surrounded with an aura of positive thought-vibrations
which protect you from the thought forces of other persons, and, at the same
time impress the strength of your personality upon the persons with whom you
come in contact. You will be aided in making these strong mental pictures by
holding the idea in your concentrated thought, and, at the same time, silently
stating to your mind just what you expect to do in the desired direction. In
stating your orders to your mind, always speak as if the thing were already
accomplished at that particular moment. Never say that it "will be,"
but always hold fast to the "it is." The following will give you a
good example of the mental statements, which of course should be accompanied by
the concentrated idea of the thing, and the mental picture of yourself as being
just what you state.

Here is the mental statement for the creation of a strong,
positive psychic atmosphere: "I am surrounded by an aura of strong,
positive, dynamic thought-vibrations. These render me positive to other
persons, and render them negative to me. I am positive of their
thought-vibrations, but they are negative to mine. They feel the strength of my
psychic atmosphere, while I easily repel the power of theirs. I dominate the
situation, and manifest my positive psychic qualities over theirs. My
atmosphere creates the vibration of strength and power on all sides of me,
which affect others with whom I come in contact. MY PSYCHIC ATMOSPHERE IS
STRONG AND POSITIVE!"

The next step in Personal Influence is that of projecting
your psychic power directly upon and into the mind of the other person whom you
wish to influence. Sometimes, if the person is quite negative to you, this is a
very simple and easy matter; but where the person is near your own degree of
psychic positiveness you will have to assert your psychic superiority to him,
and get the psychic "upper hand" before you can proceed further. This
is accomplished by throwing into your psychic atmosphere some particularly
strong mental statements accompanied by clear visualizations or mental
pictures.

Make positive your psychic atmosphere, particularly towards
the person whom you seek to influence, by statements and pictures something
along the following lines: "I am positive to this man"; "He is
negative to me"; "He feels my power and is beginning to yield to
it"; "He is unable to influence me in the slightest, while I can
influence him easily"; "My power is beginning to operate upon his
mind and feelings." The exact words are not important, but the idea behind
them gives them their psychic force and power.

Then should you begin your direct attack upon him, or rather
upon his psychic powers. When I say "attack," I do not use the word
in the sense of warfare or actual desire to harm the other person--this is a
far different matter. What I mean to say is that there is usually a psychic
battle for a longer or shorter period between two persons of similar degrees of
psychic power and development. From this battle one always emerges victor at
the time, and one always is beaten for the time being, at least. And, as in all
battles, victory often goes to him who strikes the first hard blow. The
offensive tactics are the best in cases of this kind.

A celebrated American author, Oliver Wendall Holmes, in one
of his books makes mention of these duels of psychic force between individuals,
as follows: "There is that deadly Indian hug in which men wrestle with
their eyes, over in five seconds, but which breaks one of their two backs, and
is good for three-score years and ten, one trial enough--settles the whole
matter--just as when two feathered songsters of the barnyard, game and
dunghill, come together. After a jump or two, and a few sharp kicks, there is
an end to it; and it is 'After you, monsieur' with the beaten party in all the
social relations for all the rest of his days."

An English physician, Dr. Fothergill by name, wrote a number
of years ago about this struggle of wills, as he called it, but which is really
a struggle of psychic power. He says: "The conflict of will, the power to
command others, has been spoken of frequently. Yet what is this will-power that
influences others? What is it that makes us accept, and adopt too, the advice
of one person, while precisely the same advice from another has been rejected?
Is it the weight of force of will which insensibly influences us; the force of
will behind the advice? That is what it is! The person who thus forces his or
her advice upon us has no more power to enforce it than others; but all the
same we do as requested. We accept from one what we reject from another. One
person says of something contemplated, 'Oh, but you must not,' yet we do it all
the same, though that person may be in a position to make us regret the
rejection of that counsel. Another person says, 'Oh, but you mustn't,' and we
desist, though we may, if so disposed, set this latter person's opinion at
defiance with impunity. It is not the fear of consequences, not of giving
offense, which determines the adaption of the latter person's advice, while it
has been rejected when given by the first. It depends upon the character or
will-power of the individual advising whether we accept the advice or reject
it. This character often depends little, if at all, in some cases, upon the
intellect, or even upon the moral qualities, the goodness or badness, of the
individual. It is itself an imponderable something; yet it carries weight with
it. There may be abler men, cleverer men; but it is the one possessed of will
who rises to the surface at these times--the one who can by some subtle power
make other men obey him.

"The will-power goes on universally. In the young
aristocrat who gets his tailor to make another advance in defiance of his
conviction that he will never get his money back. It goes on between lawyer and
client; betwixt doctor and patient; between banker and borrower; betwixt buyer
and seller. It is not tact which enables the person behind the counter to
induce customers to buy what they did not intend to buy, and which bought,
gives them no satisfaction, though it is linked therewith for the effort to be
successful. Whenever two persons meet in business, or in any other relation in
life, up to love-making, there is this will-fight going on, commonly enough
without any consciousness of the struggle. There is a dim consciousness of the
result, but none of the processes. It often takes years of the intimacy of
married life to find out with whom of the pair the mastery really lies. Often
the far stronger character, to all appearances, has to yield; it is this
will-element which underlies the statement: 'The race is not always to the
swift, nor the battle to the strong.' In Middle-march' we find in Lydgate a
grand aggregation of qualities, yet shallow, hard, selfish Rosamond masters him
thoroughly in the end. He was not deficient in will-power; possessed more than
an average amount of character; but in the fight he went down at last under the
onslaught of the intense, stubborn will of his narrow-minded spouse. Their
will-contest was the collision of a large warm nature, like a capable human
hand, with a hard, narrow selfish nature, like a steel button; the hand only
bruised itself while the button remained unaffected."

You must not, however, imagine that every person with whom
you engage in one of these psychic duels is conscious of what is going on. He
usually recognizes that some sort of conflict is under way, but he does not
know the laws and principles of psychic force, and so is in the dark regarding
the procedure. You will find that a little practice of this kind, in which no
great question is involved, will give you a certain knack or trick of handling
your psychic forces, and will, besides, give you that confidence in yourself
that comes only from actual practice and exercise. I can point out the rules,
and give you the principles, but you must learn the little bits of technique
yourself from actual practice.

When you have crossed psychic swords with the other person,
gaze at him intently but not fiercely, and send him this positive strong
thought-vibration: "I am stronger than you, and I shall win!" At the
same time picture to yourself your forces beating down his and overcoming him.
Hold this idea and picture in your mind: "My vibrations are stronger than
are yours--I am beating you!" Follow this up with the idea and picture of:
"You are weakening and giving in--you are being overpowered!" A very
powerful psychic weapon is the following: "My vibrations are scattering
your forces--I am breaking your forces into bits--surrender, surrender now, I
tell you!"

And now for some interesting and very valuable information concerning
psychic defense. You will notice that in the offensive psychic weapons there is
always an assertion of positive statement of your power and its effect. Well,
then, in using the psychic defensive weapon against one of strong will or
psychic force, you reverse the process. That is to say you deny the force of
his psychic powers and forces, and picture them as melting into nothingness.
Get this idea well fixed in your mind, for it is very important in a conflict
of this kind. The effect of this is to neutralize all of the other person's
power so far as its effect on yourself is concerned--you really do not destroy
it in him totally. You simply render his forces powerless to affect you. This
is important not only when in a psychic conflict of this kind, but also when
you wish to render yourself immune from the psychic forces of other persons.
You may shut yourself up in a strong defensive armor in this way, and others
will be powerless to affect you.

In the positive statement, "I deny!" you have the
Occult Shield of Defense, which is a mighty protection to you. Even if you do
not feel disposed to cultivate and develop your psychic powers in the direction
of influencing others, you should at least develop your defensive powers so as
to resist any psychic attacks upon yourself.

You will find it helpful to practice these offensive and
defensive weapons when you are alone, standing before your mirror and
"playing" that your reflection in the glass is the other person. Send
this imaginary other person the psychic vibrations, accompanied by the mental
picture suitable for it. Act the part out seriously and earnestly, just as if
the reflected image were really another person. This will give you confidence
in yourself, and that indefinable "knack" of handling your psychic
weapons that comes only from practice. You will do well to perfect yourself in
these rehearsals, just as you would in case you were trying to master anything
else. By frequent earnest rehearsals, you will gain not only familiarity with
the process and methods, but you will also gain real power and strength by the
exercise of your psychic faculties which have heretofore lain dormant. Just as
you may develop the muscle of your arm by calisthenic exercises, until it is
able to perform real muscular work of strength; so you may develop your psychic
faculties in this rehearsal work, so that you will be strongly equipped and
armed for an actual psychic conflict, besides having learned how to handle your
psychic weapons.

After you have practiced sufficiently along the general
offensive and defensive lines, and have learned how to manifest these forces in
actual conflict, you will do well to practice special and specific commands to
others, in the same way. That is to say, practice them first on your reflected
image in the mirror. The following commands (with mental pictures, of course)
will give you good practice. Go about the work in earnest, and act out the part
seriously. Try these exercises: "Here! look at me!" "Give me
your undivided attention!" "Come this way!" "Come to me at
once!" "Go away from me--leave me at once!" "You like
me--you like me very much!" "You are afraid of me!" "You
wish to please me!" "You will agree to my proposition!"
"You will do as I tell you!" Any special command you wish to convey
to another person, psychically, you will do well to practice before the mirror
in this way.

When you have made satisfactory progress in the exercises
above mentioned, and are able, to demonstrate them with a fair degree of
success in actual practice, you may proceed to experiment with persons along
the lines of special and direct commands by psychic force. The following will
give you a clear idea of the nature of the experiments in question, but you may
enlarge upon and vary them indefinitely. Remember there is no virtue in mere
words--the effect comes from the power of the thought behind the words. But,
nevertheless, you will find that positive words, used in these silent commands,
will help you to fit in your feeling to the words. Always make the command a
real COMMAND, never a mere entreaty or appeal. Assume the mental attitude of a
master of men--of a commander and ruler of other men. Here follow a number of
interesting experiments along these lines, which will be very useful to you in
acquiring the art of personal influence of this kind:

SEVEN VALUABLE EXERCISES

EXERCISE 1: When walking down the street behind a person,
make him turn around in answer to your mental command. Select some person who
does not seem to be too much rushed or too busy--select some person who seems
to having nothing particular on his mind. Then desire earnestly that he shall
turn around when you mentally call to him to do so; at the same time picture
him as turning around in answer to your call; and at the same time concentrate
your attention and thought firmly upon him. After a few moments of preparatory
thought, send him the following message, silently of course, with as much
force, positiveness and vigor as possible: "Hey there! turn around and
look at me! Hey! turn around, turn around at once!" While influencing him
fix your gaze at the point on his neck where the skull joins it--right at the
base of the brain, in the back. In a number of cases, you will find that the
person will look around as if someone had actually called him aloud. In other
cases, he will seem puzzled, and will look from side to side as if seeking some
one. After a little practice you will be surprised how many persons you can
affect in this way.

EXERCISE 2: When in a public place, such as a church,
concert or theatre, send a similar message to someone seated a little distance
in front of you. Use the same methods as in the first exercise, and you will
obtain similar results. It will seem queer to you at first to notice how the
other person will begin to fidget and move around in his seat, and finally
glance furtively around as if to see what is causing him the disturbance. You,
of course, will not let him suspect that it is you, but, instead will gaze
calmly ahead of you, and pretend not to notice him.

EXERCISE 3: This is a variation of the first exercise. It is
practiced by sending to a person approaching you on the street, or walking
ahead of you in the same direction, a command to turn to the right, or to the
left, as you prefer. You will be surprised to see how often you will be
successful in this.

EXERCISE 4: This is a variation of the second exercise. It
is practiced by sending to a person seated in front of you in a public place
the command to look to the right, or to the left, as you prefer. Do not
practice on the same person too long, after succeeding at first--it is not
right to torment people, remember.

EXERCISE 5: After having attained proficiency in the
foregoing exercises, you many proceed to command a person to perform certain
unimportant motions, such as rising or sitting down, taking off his hat, taking
out his handkerchief, laying down a fan, umbrella, etc.

EXERCISE 6: The next step is to command persons to say some
particular word having no important meaning; to "put words in his
mouth" while talking to him. Wait until the other person pauses as if in
search of a word, and then suddenly, sharply and forcibly put the word into his
mouth, silently of course. In a very susceptible person, well under your
psychic control, you may succeed in suggesting entire sentences and phrases to
him.

EXERCISE 7: This is the summit of psychic influencing, and,
of course, is the most difficult. But you will be surprised to see how well you
will succeed in many cases, after you have acquired the knack and habit of
sending the psychic message. It consists of commanding the person to obey the
spoken command or request that you are about to make to him. This is the art
and secret of the success of many salesmen, solicitors, and others working
along the lines of influencing other people. It is acquired by beginning with
small things, and gradually proceeding to greater, and still greater. At this
point I should warn you that all the best occult teachings warn students
against using this power for base ends, improper purposes, etc. Such practices
tend to react and rebound against the person using them, like a boomerang.
Beware against using psychic or occult forces for improper purposes--the
psychic laws punish the offender, just as do the physical laws.

Finally, I caution the student against talking too much
about his developing powers. Beware of boasting or bragging about these things.
Keep silent, and keep your own counsel. When you make known your powers, you
set into operation the adverse and antagonistic thought of persons around you
who may be jealous of you, and who would wish to see you fail, or make yourself
ridiculous. The wise head keepeth a still tongue! One of the oldest occult
maxims is: "Learn! Dare! Do! Keep Silent!!!" You will do well to
adhere strictly to this warning caution.

The second phase of Psychic Influence is that called Distant
Psychic Influence, in which psychic induction is manifested when the persons
are distant in space from one another--not in the presence of each other. Here,
of course, we see the principle of telepathy involved in connection with the
process of mental induction: and in some cases even the astral telepathic sense
is called into operation.

The student who has followed my explanation and course of
reasoning in the preceding lessons will readily perceive that the principle
involved in this distant phase of psychic influence is precisely the same as
that employed in direct personal psychic influence. As I have explained in an
early lesson, it matters little whether the space to be covered by the psychic
vibratory waves is but one foot or a thousand miles, the principle is exactly
the same. There are, of course, other principles involved in the case of two
persons meeting face to face and calling into force their psychic powers; for
instance, there is the element of suggestion and association, and other
psychological principles which are not in force when the two persons are out of
the actual presence of each other. But so far as the telepathic or astral
psychic powers are concerned, the mere extension of space does not change the
principle.

The student who has developed his power of psychic induction
in the phases mentioned in the preceding chapter, may begin to experiment and
practice psychic induction at long-range, if he so wishes. That is to say,
instead of causing psychic induction in the minds of persons actually in his
presence and sight, he may produce similar results in persons out of his sight
and presence. The person may be brought into presence and psychic contact, for
all practical purposes, by using the visualizing powers for the purpose of
bringing him into the en rapport condition. That is to say, by using the
imagination to bring into the mind a strong clear picture of the other person,
you may induce an en rapport condition in which he will be practically in the
same psychic relation to you as if he were actually before you. Of course, if
he is sufficiently well informed regarding occult matters, he may shut you out
by drawing a psychic circle around himself which you cannot penetrate, or by
surrounding himself with psychic armor or atmosphere such as I have already
mentioned in preceding lessons. But as he will not likely know anything of
this, the average person may be reached in the manner just mentioned.

Or again, you may establish en rapport conditions by
psychometric methods, by holding to your forehead an article which has been in
the other person's possession for some time; an article worn by him; a piece of
his hair; etc. Or, again, you may use the crystal to bring up his astral vision
before you. Or, again, you may erect an "astral tube" such as I will
mention a little further on in this chapter, and thus establish a strong en
rapport condition.

Having established the en rapport condition with the other
person, and having thus practically brought him into your presence, psychically
speaking, you may proceed to send him commands or demands, just as you did in
the phase of personal psychic influence previously mentioned. You act precisely
as if the other person were present before you, and state your commands or
demands to him just as you would were he seated or standing in your presence.
This is the keynote of the whole thing; the rest is simply an elaboration and
stating of details of methods, etc. With the correct principle once
established, you may apply the same according to your own wishes and
discretion.

This phase of distant psychic influence is at the bottom of
all the wonderful tales, stories and legends of supernatural powers,
witchcraft, sorcery, etc., with which the pages of history are filled. There is
of course always to be found much distortion and exaggeration in these legends
and tales, but they have truth at the bottom of them. In this connection, let
me call your attention to a very important psychic principle involved. I have
told you that by denying the power of any person over you, you practically
neutralize his psychic power--the stronger and more positive your belief in
your immunity, and your denial of his power over you, the more do you rob him
of any such power. The average person, not knowing this, is more or less
passive to psychic influences of other persons, and may be affected by them to
a greater or less extent, depending upon the psychic development of the person
seeking to influence him. At the extreme of the sensitive pole of psychic
influence, we find those persons who believe firmly that the other person has
power over them, and who are more or less afraid of him. This belief and fear
acts to make them particularly sensitive and impressionable, and easily
affected by his psychic induction. This is the reason that the so-called
witches and sorcerers and others of evil repute have been able to acquire such
a power over their victims, and to cause so much trouble. The secret is that
the victims believed in the power of the other person, and feared their power.
The greater the belief in, and fear of, the power of the person, the greater
the susceptibility to his influence; the greater the sense of power of
neutralizing the power, and the disbelief in his power to affect them, the
greater the degree of immunity: this is the rule!

Accordingly we find that persons in various stages of the
history of the world have been affected by the influences of witches,
sorcerers, and other unprincipled persons. In most cases these so-called
witches and sorcerers themselves were under the delusion that they were assisted
by the devil or some other supernatural being. They did not realize that they
were simply using perfectly natural methods, and employing perfectly natural
forces. For that matter, you must remember that magnetism and electricity, in
ancient days, were considered as supernatural forces in some way connected with
demonic powers.

Studying the history of witchcraft, sorcery, black-magic,
and the like, you will find that the devotees thereof usually employed some
psychometric method. In other cases they would mould little figures of clay, or
of wax, in the general shape and appearance of the person whom they wished to
affect. It was thought that these little figures were endowed with some
supernatural powers or attributes, but of course this was mere superstition.
The whole power of these little figures arose from the fact that they aided the
imagination of the spell-worker in forming a mental image of the person sought
to be influenced; and thus established a strong en rapport condition. Added to
this, you must remember that the fear and belief of the public greatly aided
the spell-worker and increased his power and influence over these poor persons.

I will give you a typical case, taken from an old German
book, which thoroughly illustrates the principles involved in cases of this
kind. Understand this case, and you will have the secret and working principle
of them all. The story is told by an eminent German physician of the last
century. He relates that he was consulted by one of his patients, a wealthy farmer
living near by. The farmer complained that he was disturbed every night by
strange noises which sounded like someone pounding iron. The disturbances
occurred between the hours of ten o'clock and midnight, each and every night.
The physician asked him if he suspected anyone of causing the strange trouble.
The farmer answered that he suspected an old enemy of his, an old village
blacksmith living several miles away from his farm. It appears that an old
long-standing feud between them had broken out afresh, and that the blacksmith
had made threats of employing his "hex" (witchcraft) powers on the
old farmer. The blacksmith was reputed to be a sort of "hex" or
male-witch, and the farmer believed in his diabolic powers and was very much in
fear of them. So you see the ideal condition for psychic receptivity was
present.

The physician called on the blacksmith, and taking him by
surprise, gazing sternly into his eyes and asked him: "What do you do
every night between ten and twelve o'clock?" The blacksmith, frightened
and disturbed, stammered out: "I hammer a bar of iron every night at that
time, and all the while I think intently of a bad neighbor of mine who once
cheated me out of some money; and I 'will' at the same time that the noise will
disturb his rest, until he will pay me back my money to get peace and
quiet." The physician bade him to desist from his evil practices, under
threats of dire punishment; and then went to the farmer and made him straighten
out the financial dispute between the two. Thereafter, there was no more
trouble.

So you see in this case all the necessary elements were
present. First there was the belief of the blacksmith in his own powers--this
gave him self-confidence and psychic power. Then there was the belief and fear on
the part of the farmer--this made him an easy subject, and very susceptible to
psychic induction, etc. Then there was the action of the blacksmith beating the
iron--this gave force and clearness to his visualization of the idea he wished
to induce in the mind of the other. And, finally, there was his will employed
in every stroke, going out in the direction of the concentrated wish and
purpose of influencing the farmer. You see, then, that every psychic element
was present. It was no wonder that the old farmer was disturbed.

Among the negroes of the South, in America; and
among the Hawaiians; we find marked instances of this kind. The negro Voodoo
men and women work black magic on those of their race who are superstitious and
credulous, and who have a mortal fear of the Voodoo. You see the conditions
obtained are much the same as in the case of the German case just cited.
Travellers who have visited the countries in which there is a large negro
population, have many interesting tales to recite of the terrible workings of
these Voodoo black magicians. In some cases, sickness and even death is the
result. But, mark you this! it is only those who believe in, and fear, the
power of the Voodoos that are affected. In Hawaii, the Kahunas or native
magicians are renowned for their power to cause sickness and death to those who
have offended them; or to those who have offended some client of the Kahuna,
and who have hired the latter to "pray" the enemy to sickness or
death. The poor ignorant Hawaiians, believing implicitly in the power of the
Kahunas, and being in deadly fear of them, are very susceptible to their
psychic influence, and naturally fall easy victims, unless they buy of the
Kahuna, or make peace with his client. White persons living in Hawaii are not affected
by the Kahunas, for they do not believe in them, neither do they fear them.
Unconsciously, but still strongly, they deny the power, and are immune. So, you
see, the principle working out here, also. Once you have the master-key, you
may unlock many doors of mystery which have heretofore been closed to you.

We do not have to fall back on cases of witchcraft, however,
in order to illustrate this phase of the use of psychic influence for selfish
ends. In Europe and America there are teachers of a low form of occultism who
instruct their pupils in the art of producing induced mental states in the
minds of others, for purposes of financial gain or other selfish ends. For
instance, there is a Western teacher who instructs his pupils to induce desired
mental states in prospective customers, or others whom they may wish to
influence for selfish reasons. This teacher tells his pupils to: "Imagine
your prospective customer, or other person, as seated in a chair before which
you are standing. Make the imagined picture as strong as possible, for upon
this depends your success. Then proceed to 'treat' this person just as if he
were actually present. Concentrate your will upon him, and tell him what you
expect to tell him when you meet him. Use all of the arguments that you can
think of, and at the same time hold the thought that he must do as you say. Try
to imagine him as complying with your wishes in every respect, for this
imagining will tend to 'come true' when you really meet the person. This rule
may be used, not only in the case of prospective customers, but also in the
case of persons whom you wish to influence in any way whatsoever." Surely
this is a case of employing psychic powers for selfish purposes, if anything
is.

Again, in Europe and America, particularly in the latter
country, we find many persons who have picked up a smattering of occult
knowledge by means of some of the many healing cults and organizations which
teach the power of thought over physical diseases. In the instruction along the
lines of distant mental healing, the student is taught to visualize the patient
as strongly and clearly as possible, and to then proceed to make statements of
health and strength. The mind of the patient, and that of the healer, cooperate
and in many cases work wonderful cures. As you will see in the last lesson of
this course, there is great power in the mind to induce healthful vibrations in
the mind of others, and the work is a good and worthy one. But, alas! as is so
often the case, the good teaching is sometimes perverted, and applied for
unworthy and selfish ends. Some of the persons who have picked up the
principles of mental healing have discovered that the same power may be used in
a bad as well as in a good direction. They accordingly, proceed to "treat"
other persons with the object of persuading them to do things calculated to
benefit the person using the psychic power. They seek to get these other
persons under their psychic influence, and to then take advantage of them in
some way or other.

I hope that it is practically unnecessary for me to warn my
students against evil practices of this kind--I trust that I have not drawn any
students of this class to me. In case, however, that some of you may have been,
or may be in the future, tempted to use your psychic powers improperly, in this
way, I wish to caution and warn you positively against so doing. Outside of the
ordinary morality which should prevent you from taking advantage of another
person in this way, I wish to say to you that anyone so misusing psychic or
astral powers will inevitably bring down upon his head, sooner or later,
certain occult astral forces which will prove disastrous to him. He will become
involved in the web of his own making, and will suffer greatly. Never by any
means allow yourself to be tempted into indulging in any of the practices of
Black Magic, under any form of disguise. You will live to regret it if you do.
Employ your powers, when you develop them, for the good of others; or at least,
for purely scientific investigation and knowledge.

The scientific investigator of this phase of psychic
influence, will wish to become acquainted with what the occultists call
"the astral tube." In this phase of the phenomena, you manifest upon
the astral plane, rather than upon the physical. The astral form of telepathy
is manifested, rather than the ordinary form. While there are a number of
technical points involved in the production of the astral tube, I shall
endeavor to instruct you regarding its creation and use in as plain words as possible,
omitting all reference to technical occult details which would only serve to
distract your attention and confuse your mind. The advanced occult student will
understand these omitted technicalities without being told of them; the others
would not know what was meant by them, if mentioned, in the absence of a long
stage of preparatory teaching. After all, the theory is not of so much
importance to most of you as are the practical working principles. I ask your
careful attention to what I have to say in this subject of the astral tube.

The Astral Tube is formed by the person forming in his
imagination (i.e., on the astral plane by means of his imagination or
visualizing powers), a tube or small tunnel between himself and the person whom
he wishes to influence. He starts by picturing it in his mind a whirling
vortex, similar to the whirling ring of smoke emitted from a
"coughing" engine, and sometimes by a man smoking a cigar, about six
inches to one foot in diameter. He must will the imagined vortex-ring to move
forward as if it were actually boring a tunnel through the atmosphere. When the
knack of producing this astral tube is acquired, it will be found that the
visualized tunnel seems to vibrate with a peculiar intensity, and will seem to
be composed of a substance far more subtle than air. Then, at the other end of
this astral tube you must picture the other person, the one whom you wish to
influence. The person will seem as if viewed through the wrong end of an
opera-glass. When this condition is gained, there will be found to be a high
degree of en rapport between yourself and the other person. The secret consists
in the fact that you have really established a form of clairvoyance between
yourself and the person. When you have induced this condition, proceed with
your mental commands and pictures just as if you were in the presence of the
person himself. That is the whole thing in a nutshell.

In order that you may have another viewpoint from which to
consider the astral tube, or what corresponds to it, I wish to give you here a
little quotation from another writer on the subject, who presents the matter
from a somewhat more technical standpoint. Read this quotation in connection
with my own description of the astral tube, and you will form a pretty complete
and clear idea of the phenomenon. The writer mentioned says: "It is
impossible here to give an exhaustive disquisition on astral physics; all I
need say is that it is possible to make in the astral substance a definite
connecting-line that shall act as a telegraph wire to convey vibrations by
means of which all that is going on at the other end of it may be seen. Such a
line is established, be it understood, not by a direct projection through space
of astral matter, but by such action upon a line (or rather many lines) of
particles of that substance as will render them capable of forming a conductor
for vibrations of the character required. This preliminary action can be set up
in two ways--either by the transmission of energy from particle to particle,
until the line is formed, or by the use of a force from a higher plane which is
capable of acting upon the whole line simultaneously. Of course this latter
method implies far greater development, since it involves the knowledge of (and
the power to use) forces of a considerably higher level.

"Even the simpler and purely astral operation is a
difficult one to describe, though quite an easy one to perform. It may be said
to partake somewhat of the nature of the magnetization of a bar of steel; for
it consists in what we might call the polarization, by an effort of the human
will, of a number of astral atoms reaching from the operator to the scene which
he wishes to observe. All the atoms thus affected are held for the time being
with their axes rigidly parallel to one another, so that they form a kind of
temporary tube along which the clairvoyant may look. This method has the
disadvantage that the telegraph line is liable to disarrangement or even
destruction by any sufficiently strong astral current which happens to cross
its path; but if the original creative effort were fairly definite, this would
be a contingency of only infrequent occurrence. The view of a distant scene
obtained by means of this 'astral current' is in many ways not unlike that seen
through a telescope. Human figures usually appear very small, like those on a
distant stage, but in spite of their diminutive size they are as clear as
though they were close by. Sometimes it is possible by this means to hear what
is said as well as to see what is done; but as in the majority of cases this
does not happen, we must consider it rather as the manifestation of an
additional power than as a necessary corollary of the faculty of sight."

I would feel that I had not done my whole duty to the
student, or reader of this book, were I to conclude this chapter without
pointing out a means of protection against the use of this phase of psychic
influence against them on the part of some unscrupulous person; or for that
matter, against the meddling influence of any person whatsoever, for any
purpose whatsoever, without one's permission and consent. Therefore, I wish now
to point out the general principles of self-protection or defense against this
class of psychic influence.

In the first place, you must, of course, refuse to admit to
your mind any feeling of fear regarding the influence of other persons--for
that is the open door to their influence, as I have pointed out to you. If you
have been, or are fearful of any persons psychic influence, you must get to
work and drive out that feeling by positive and vigorous denials. The denial,
you remember, is the positive neutralizer of the psychic influence of another
person, providing you make it in full belief of its truth. You must take the
position (which is a true one) that you are immune to the psychic attack or
influence. You should say, mentally, "I deny to any person the power to
influence me psychically without my consent; I am positive to all such
influences, and they are negative to me; I neutralize them by this
denial!"

If you feel sudden impulses to act in some way which you
have not thought of doing, or toward which you have had an aversion, pause a
moment and say, mentally, "If this is an outside influence, I deny its
power over me; I deny it, and send it back to its sender, to his defeat and
confusion." You will then experience a feeling of relief and freedom. In
such cases you may frequently be approached later on by the person who would
have been most benefitted by your action; he will appear surprised when you
"turn him down," and will act in a confused way. He may not have
consciously tried to influence you, but may have merely been wishing strongly
that you would do as he desired.

It should encourage you to know that it requires much less
force to repel and neutralize psychic influence of this kind, than is required
to send forth the power; an ounce of denial and protection overcomes a pound of
psychic attacking power. Nature gives you the means of protection, and gives
you "the best end of the stick," and it is your own fault if you do
not effectively use it. A word to the wise is sufficient.

The third phase of Psychic Influence is that which may be called
Indirect Psychic Influence, in which psychic induction is manifested in the
minds of other persons coming in contact with the thought vibrations of the
person manifesting them, although no deliberate attempt is made to influence
the mind of any particular person or persons. Closely connected with and
involved in this phase of psychic influence, is that which is called the
Psychic Law of Attraction. So closely are these two connected that I shall
consider them together in this lesson.

The fundamental principle of this phase of psychic influence
is the well-known psychic fact that mental and emotional states not only induce
similar vibrations in those who are similar attuned on the psychic vibratory
scale, but also tend to attract and draw to the person other persons who are
vibrating along similar lines, and also tend to repel those who are vibrating
in an opposing note or scale of psychic vibration.

In the preceding lessons I have shown you how by induction
we tend to arouse in others mental and emotional states similar to our own. But
there is a law in effect here, which must be noted if you wish to thoroughly
understand this phase of psychic influences. Omitting all technical
explanations, and getting right down to the heart of the phenomenon, I would
say that the general principle is this: Psychic induction is difficult in
proportion to the opposing quality of the characteristic mental and emotional
states of the person affected; and easy in proportion to the harmonious quality
thereof. That is to say, in plain words, that if a person's habitual thought
and emotions are along the same lines that you are trying to induce in him, you
will find it easy to induce the same in him; if, on the contrary, they are of
an opposing nature, then you will find it difficult to so influence him. The
many degrees of agreement and difference in the psychic vibrations of persons
constitute a scale of comparative response to any particular form of mental or
emotional vibrations.

It is hard to change the spots of a leopard, or the skin of
an Ethiopian, as we are told on ancient authority. It is almost as difficult to
change the characteristic mental and emotional states of a person by psychic
induction, except after long and repeated efforts. On the contrary, let a person
have certain characteristic mental and emotional habits, then these may be
aroused in them with the greatest ease by means of psychic induction. For
instance, if a person is characteristically and habitually peaceful, mild and
calm, it will be very difficult to arouse in him by psychic induction the
vibrations of anger, fight and excitement. On the other hand, if the other
person is combative, fierce and easily excited to wrath, it is the easiest
possible thing to arouse these feelings in him by psychic induction. So much
for ordinary psychic induction; let us now consider indirect psychic induction,
in which the same principle operates.

In indirect psychic induction, that is to say in cases in
which psychic vibrations are aroused by induction without deliberate attempt or
design to influence any particular person or persons, there is noted the
manifestation of a peculiar law of attraction and repulsion along psychic
lines. This psychic law operates in the direction of attracting to oneself
other persons who, actively or passively, vibrate on the same note, or on some
note or notes in general harmony therewith. In the same, way, the law causes
you to repel other persons who vibrate on a note or notes in general inharmony
or discord to yourself. So, in short, we go through life attracting or
repelling, psychically, others in harmonious or inharmonious psychic relation
to us, respectively. An understanding of this law and its workings will throw
light upon many things in your life which you have not understood previously.

You of course understand that you are constantly radiating
currents of psychic vibrations, some of which flow out to great distances from
you, and affect others often far removed from you in space. But you may not
also know that on the astral plane there is manifesting a similar sequence of
cause and effect. A strong emotional vibration, or a strong desire or will,
tends to manifest on the astral plane by attracting or repelling others in
psychic harmony or inharmony with you. This phenomenon is not so common as is
that of ordinary thought vibrations from brain to brain, but it is far more
common that is generally supposed. It is particularly marked in cases of men of
strong desire and will, and strong creative imagination. These vibrations awakening
response in the minds of those in harmony with them, tend to draw to one those
other persons whose general character will fit in with the desires and ideas of
the first person, or to repel those who are not harmonious therewith. This
explains the peculiar phenomenon of strong men in business, politics and other
walks of life, drawing and attracting to them other men who will fit in with
their general plans and aims.

This law works two ways. Not only do you draw such persons
to you as will fit in with your plans and purposes, but you are attracted to
them by the same law. Not only this, but you will find that through the
peculiar workings of this law even things and circumstances, as well as
persons, will seem to be moulded by your strong desires and ideas, providing
your psychic vibrations are sufficiently strong and clear. Have you never
noticed how a strong, resourceful magnetic man will seem to actually draw to
him the persons, things and circumstances that he needs to carry out and
manifest his plans and designs. To many, not understanding this great law,
these things have seemed positively uncanny and mysterious. But, now-a-days,
the big men of business and politics are beginning to understand these psychic
laws, and to apply them deliberately and with purpose.

Some of the great leaders in the business world, and in
politics, are known to deliberately start into operation strong psychic
vibrations, and to send out strong psychic currents of attraction, by the
methods that I have already explained to you. They, of course, are filled with
a more than ordinary degree of desire and will and, in the second place, they
create very strong and clear mental pictures of their plans working out
successfully to a finish; then concentrate strongly on the thing; and lo! the
effect is felt by all hands and on all sides. They "treat the public"
(to use the term favored by some of the metaphysical cults of the day) by
holding the mental picture of that which they strongly desire to come to pass,
and by concentrating their thought and will strongly upon it.

A favorite mental picture of some of these men (who have
been instructed by teachers of occultism), is that of themselves as the centre
of a great psychic whirlpool, drawing to themselves the persons, things and circumstances
calculated to bring success and realization to them. Others picture their
thought-vibrations flowing from them like the rings in a pond into which a
stone had been dropped, influencing a constantly widening circle of other
persons; then they picture the persons being drawn to them in the manner just
mentioned. They persist in this practice day after day, week after week, month
after month, year after year--is it any wonder that they draw to themselves
that which they desire?

Other persons of lesser caliber take similar advantage of
the law in the same way, but on a smaller scale. In every community there are
certain persons who seem to draw to themselves the patronage and custom of the
community, in some peculiar way. In most cases this may be traced back to some
form of psychic influence. I do not mean that these persons consciously and
deliberately set these forces into operation. On the contrary, many of them do
so more or less unconsciously, and without a knowledge of the underlying
psychic principles involved. Such persons have stumbled on a portion of the
psychic laws, and have used them more or less unconsciously and without
understanding the real reason of the happening. They found out that certain
mental states and certain mental pictures tended to produce certain
results--that they "worked out"--and so they continued them. Some of
these men think of the whole thing as something supernatural, and get to
believe that they are being helped by some supernatural power; whereas, they
are simply operating under a universal psychic law of cause and effect.

In America
a number of teachers and writers have devoted much attention to this phase of
the general subject of psychic influence. Cults have been formed upon this
general basis, the main idea of their followers being that of attracting
financial and other success by means of this phase of psychic force. One of the
leading writers along this line, says: "An individual who has cultivated
the faculty of concentration, and has acquired the art of creating sharp,
clear, strong, mental images, and who when engaged in an undertaking will so
charge his mind with the idea of success, will be bound to become an attracting
centre. And if such an individual will keep his mental picture ever in his
mind, even though it be in the background of his mind, when he is attending to
the details and planning of his affairs--if he will give his mental picture a
prominent place in his mental gallery, taking a frequent glance at it, and
using his will upon it to create new scenes of actual success, he will create
for himself a centre of radiating thought that will surely be felt by those
coming within its field of influence.

"Such a man frequently 'sees people as coming to him
and his enterprises, and as falling in line with his plans. He mentally 'sees'
money flowing in to him, and all of his plans working out right. In short, he
mentally imagines each step of his plans a little ahead of the time for their
execution, and he concentrates forcibly and earnestly upon them. It is
astonishing to witness how events, people, circumstances, and things seem to
move in place in actual life as if urged by some mighty power to serve to
materialize the conditions so imaged in the mind of the man. But, understand,
there must be active mental effort behind the imaging. Day dreamers do not
materialize thought--they merely dissipate energy. The man who converts thought
in activity and material being throws energy into the task, and puts forth his
willpower through the pictured image. Without the rays of the will there will
be no picture projected, no matter how beautifully the imagination has
projected it. Thought pictured in mental images, and then vitalized by the
force of the desire, and will, tend to objectify themselves into material being."

The student will be interested in reading and hearing the
various theories and explanations given by different writers and teachers to
account for the phenomena of psychic influence. Once he has grasped the real
scientific principles involved, he will be able to see the same in operation in
all of the cases cited by the different teachers and writers, and will find
that this fundamental principle fully explains and accounts for all of these
cases, no matter how puzzling they may seem, or how mysterious they may be
claimed to be by those mentioning them. Truth is very simple when we brush away
the fantastic dressings which have been placed around it by those who have
lacked knowledge of the true fundamental principles.

We see this same law or principle operating in very many
different ways from those previously mentioned. For instance, we frequently
find cases in which one person has a strong desire for a certain kind of
assistance in his business or other work. He has almost given up hope of finding
the right kind of person, for those whom he has tried have failed to measure up
the requirements of the situation. If he will (and he sometimes does) follow
the general plan just mentioned, he will set into operation the psychic forces
which will attract that person to him, and him to that person. In some peculiar
way, the two will be thrown together, and the combination will work out to the
best advantage of both. In these cases, each person is seeking the other, and
the psychic forces of attraction, once set into operation, serve to bring them
together.

In like manner, one often draws to himself certain knowledge
and information that he requires or is desirous of gaining. But, and you must
always remember this, no miracle is worked, for it is simply a matter of the
working out of natural laws of cause and effect--attraction and response to
attraction--on the psychic or astral plane. Such a person will accidently (!)
run across some other person who will be led to give him the key to the
knowledge he seeks. Perhaps a book may be mentioned, or some reference to some
writer be made. If the hint is followed up, the desired information comes to
light. Many persons have had the psychic experience of being led to some book
store and induced to examine a particular shelf of books, whereupon a
particular book presents itself which changes the whole course of the person's
life. Or, perhaps, one will pick up a newspaper apparently at random, and
without purpose; and therein will find some information, or at least a hint in
the direction where the information may be found. When one accustoms himself to
the workings of psychic forces, these things soon become accepted as a matter
of course, and cease to arouse wonder or surprise. The workings of the Psychic
Law of Attraction is seen to be as natural and invariable as the law of
gravitation, or magnetic attraction, once one has mastered its principles, and
learned the methods of its application. Surely such a wonderful law is well
worth study, attention, investigation, and mastery, isn't it?

A writer along the lines of Mental Science, which is really
based on the principles which have been stated in this book, has the following
to say regarding his system: "Wonderful results arise by reason of what has
been called 'The Law of Attraction,' by the workings of which each person is
continually drawing to himself the people, things, objects, and even
circumstances in harmony and accord with his prevailing mental states. Like
attracts like, and the mental states determine that which one draws to himself.
If you are not satisfied with what is coming to you, start to work and change
your mental attitudes and mental states, and you will see a change gradually
setting in, and then the things that you want will begin to come your way. * *
* A most important fact about the effect of mental vibrations upon people lies
in the principle that one is more affected by vibrations in harmony with his
own accustomed feelings and mental states, than by those of an opposite nature.
A man who is full of evil schemes, and selfish aims, is more apt to be caught
up by similar vibrations than one who lives above that plane of thought. He is
more easily tempted by evil suggestions and influences, than one to whom these
things are abhorrent. And the same is true on every plane. A man whose mental
attitude is one of confidence and fearlessness, is not apt to be affected by
vibrations of a negative, pessimistic, gloomy nature, and vice versa.
Therefore, if you wish to receive the vibrations of the thoughts and feelings
of others, you must place yourself in a mental attitude corresponding with
those vibrations which you wish to receive. And if you wish to avoid vibrations
of a certain kind, the best way is to rise above them in your own mind, and to
cultivate the mental states opposite them. The positive always overcomes the
negative--and optimistic mental states are always positive to pessimistic
mental states."

Another writer on, and practitioner of Mental Science, in America,
several years ago, explained her theory and practice by means of the term
"corelation of thoughts and things." She held that when one thought
positively, clearly and forcibly of a thing, he "related" himself to
that thing, and tended to attract it to him, and to be attracted toward it. She
held that true wisdom consists in so managing our thoughts that we shall relate
ourselves only to those things which we know to be desirable and beneficial to
ourselves, and to avoid thinking of those which are harmful and detrimental to
us. The student of this book will see how this practical Mental Scientist was
really using the same principles that we have examined and become acquainted
within this book, although she called them by another name, and explained them
by another theory. At the bottom of all the teachings and theories you will
always find the one same basic principle and universal law.

The advanced student of occultism knows that each and every
one of us is really a creator of his own circumstances, environment and conditions,
to a great extent. Each of us is able to so modify our mental activities as to
bring about such changes in our environment and surroundings as to actually
re-create them. The things accomplished by successful men are really but
materializations of that which they have previously held in their mental
vision. Everything is first created on the psychic plane, and then manifested
in the physical world. All the great works of man, the great bridges, great
buildings, tunnels, machinery, cities, railroads, canals, works of art, musical
compositions, etc., first existed in the mind of their creators, and were then
afterward materialized in physical form and shape. And, so you see we are
proceeding with our work of mental creations whenever we think and make mental
images. This, however, is no new teaching. It is as old as the race of mankind.
Over twenty-five hundred years ago, Buddha said to his disciples: "All
that we are is the result of what we have thought; it is founded on our
thoughts; it is made up of our thoughts."

I would be telling you but half the story did I not warn you
that strong Fear may play the part ordinarily filled by Desire in the
production of the psychic phenomena of materialization of mental pictures.
Strange as it may appear at first, a strong fear that a thing will come to pass
will act much the same as a strong desire that the happening will occur.
Consequently, many persons by continually dwelling upon the thing that they
fear may happen to them, actually attract that thing to them, just as if they
had actually desired and wished for it. I cannot go into occult technicalities
in explaining this strange fact; but the gist of the secret may be said to
consist in the fact that the person clearly and vividly pictures in his mind the
thing that he fears may happen to him. He thus creates a strong mental-picture
or image of it, which sets into forces the attractive power of psychic
influence and draws the feared thing into material reality. As Job said:
"The thing that I feared hath come upon me." The moral of this is, of
course, that persons should learn to stamp out fear and mental images of things
feared. Instead, they should make strong positive mental denials of the things
that they may find themselves fearing. They should deny the reality of the
feared thing, and assert positively their own superiority to the thing, and
their power to overcome it.

A great religious cult has sprung into existence which makes
a leading doctrine of this ability to materialize the things which one desires,
and to deny out of existence undesirable things. Many persons who have
witnessed the wonderful success of some of the followers of this cult or
organization, have been puzzled to account for the same on scientific and
rational grounds. A little understanding of fundamental occult and psychic
principles, as given in these lessons, will show the "why and
wherefore" of these strange and wonderful manifestations. In this
connection you must remember that the combined thought of the thousands of
persons composing this cult or organization undoubtedly gives additional
psychic force to the mental affirmations and denials of the individual member
thereof.

In past and present, and probably in future time, there have
been many instances of magical procedures tending to bring about the results
that we have herein seen to come about by reason of psychic influence, in some
of its many phases. These magic procedures have usually been accompanied by
incantations, ceremonies, strange rites, evocations, etc., which were supposed
to have great virtue in bringing about desired results. But the true occultists
now know that these ceremonies and rites were merely hopes to the imagination
and aids to faith, and thus tended to bring about the psychic phenomena. There
was no virtue in these ceremonies themselves, and the same results may be
secured by simply following the procedure outlined in this book. The wonders of
ancient magic have been reproduced by the modern occultists, without all the
mumbo-jumbo of the past rites and ceremonies.

A gifted English writer upon the subject of the relation of
mysticism and magic, sums up the gist of the principles of Magic as follows:

"The central doctrine of Magic may now be summed up
thus:

"(1) That a supersensible and real cosmic medium
exists, which interpenetrates, influences, and supports the tangible and
apparent world, and is amenable to the categories both of meta-physics and of
physics." [This of course is the astral plane, which is the container of
the subtle form or framework of all that exists on the physical plane.]

"(2) That there is an established analogy and
equilibrium between the real (and unseen) world, and the illusory manifestation
that we call the world of sense." [By this of course is meant the
correspondence and balance between the subtle form of things and the material
manifestation thereof. Things created in the astral, tend to materialize on the
physical plane. All creation proceeds from the astral to the physical.]

"(3) That this analogy may be discerned, and this
equilibrium controlled, by the disciplined will of man, which thus becomes
master of itself and of fate." [The essence of Will consists of strong
desire accompanied by a clear mental picture of the thing desired, and held
steady and firm by concentration.]

So you see by reference to the above very clear statement of
the central doctrine of Magic, and my explanations thereof, that in these
lessons you have been taught the very essence of the wonderful, mysterious
ancient Magic, and its modern counterpart. As for the various rites and
ceremonies, as I have said, these are mere symbols and aids to mental imaging
and concentration. As an eminent occultist once said, "Ceremonies being
but artificial methods of creating certain habits of the will, they cease to be
necessary when these habits have become fixed." The master of occultism
sees ceremonies, rites, and ritual as but the playthings of the kindergarten
scholar--useful and important so far as they go, but serving merely to teach
the scholar, sooner or later, that he may proceed without them.

In this chapter I have condensed enough information to fill
a whole book. I trust that you will study it carefully, and not miss its main
points.

Probably no phase of psychic influence is more familiar to
the average person of the Western world than is that of the healing of physical
ills and conditions by means of psychic influence under one name or another.
Great healing cults and organizations have been built up upon this basis, and
the interest in the subject has taken on the form of a great popular movement.

As is natural in cases of this kind, there have been
hundreds of theories advanced to account for the phenomena of psychic healing,
and a still greater number of methods of treatments devised to carry out the
principles of the theories. Ranging from the teaching of actual divine
interposition and influence arising from certain forms of belief and practice,
covering many intermediate stages, the theories even include a
semi-materialistic hypothesis in which mind is considered as an attribute of
matter, but having a magic influence over the forms of matter when properly
applied. But it is worthy of note that no matter what the general or particular
theory, or what the favored method of application, these healing schools or
cults, as well as the independent practitioners, meet with a very fair degree
of success and perform quite a number of cures.

Many of these Western advocates and practitioners of psychic
healing practically hold that the whole system is of very recent discovery, and
that it has nothing whatsoever to do with ordinary occult science. The
occultists however are able to smile at these ideas and beliefs, for they not
only recognize the general principles involved, but they also are aware that
these principles, and their application, have been known to advanced occultists
for thousands of years. I do not say this in any dispargement of the moderns
schools of psychic healing, for I am in full sympathy with their great work; I
merely mention the matter that the student may get the right historical
perspective in considering this phase of psychic phenomena and influence.

So far as the methods of application are concerned, the true
occultist recognizes that most of the methods and forms of treatment are but
outward cloaks or disguises for the real psychic healing principle. The gist of
the real methods is to be found in the principles of the application of psychic
influence which I have presented to you in these lessons, viz: (1) Strong
desire to make the cure; (2) clear mental image or picture of the desired
condition as actually present in the patient at this time; and (3)
concentration of the attention and mind of the healer, so as to bring to a
focus to two preceding mental states. Here you have the real secret of psychic
healing methods--the rest are all elaborations thereof, dressed up forms and
ceremonies which affect the imagination, faith, belief and confidence of the
patient, and thus make the healing process much easier. In fact, with the
proper degree of faith and confidence on the part of the patient, there is but
little need of a healer, for the patient may treat and cure himself. However,
in most cases, the presence of the healer aids materially in arousing the fate
and confidence of the patient, and hastens the cure.

Again, so far as the theories underlying the cures are
concerned, occultists are able to reduce them all to a single working theory or
principle, which includes all the rest. Brushing aside all technical details,
and all attempts to trace back the healing process to the ultimate facts of the
universe, I may say that the gist of the principle of all psychic healing is
that of influencing the astral foundation of the various organs and parts,
cells and centres, so as to make it proceed to manifest a more perfect physical
counterpart. All psychic healing is really accomplished on the astral body
first--then the physical body responds to the renewed activities of its astral
counterpart. To get the real significance of this statement it is necessary for
you to realize just what the astral body really is. This once grasped, the
difficulties vanish, and you are able to form a clear conception of the entire
matter and process.

The astral body is a precise counterpart of the physical
body, its organs, its parts, its centres, and its cells. In fact, the astral
body is the pattern upon which the physical body is materialized. The astral
body is composed of an etheric substance of a very high rate of vibration. In
one sense it may be considered as a very subtle form of matter--in another as a
semi-materialized form of force or energy. It is finer and more subtle that the
rarest vapors or gases known to science. And, yet, it has a strong degree of
tenacity and cohesiveness that enables it to resist attacks from the material
side of nature. As I have said, each organ, part, centre or cell, of the
physical body has its astral pattern or basis. In fact, the physical body has
been built up, in whole and in all of its parts, on the pattern and base of the
astral body. Moreover, in case of impaired functioning of the physical organs
or parts, and impaired activity of the physical body, its limbs, etc., if we
can manage to arouse the activities of the astral body we may cause it to
re-materialize or re-energize the physical body, and thus restore health and
activity to it. If the liver, for instance, is not functioning properly, we
proceed to start up the activities of the astral counterpart of that organ, to
the end that the physical organ may be re-energized, and recreated in a
measure. All true psychic healing work is performed on the astral plane, before
it manifests on the physical.

At this point, I should also call your attention to the
effect of "prana," or life energy, in some cases of healing. This
prana is what Western healers mean when they speak of "human
magnetism" in their healing work. So far from being an imaginary force, as
claimed by the physical scientists and materialists, it is known to all
occultists as an active principle of the human body, and as of great efficacy
in the psychic treatment of disease. I shall mention the details of this form
of treatment as we proceed--I mention it at this place merely to call your attention
to the fact of its existence.

Before passing on to the consideration of other phases of
the subject before us, I would like to call your attention to the fact that
from the earliest days of history there have been recorded instances of some
form of psychic healing. In the earlier days the psychic healing work was left
entirely in the hands of the priesthood of the various religions prevailing in
the several counties of the world. Claiming to have an exclusive divine
sanction to perform healing work, these priests used various ceremonies, rites,
incantations, etc., in order to obtain their results. In many cases these
priests were ignorant of the real psychic forces invoked and set into
operation; they merely practiced methods which had been found to work out
effectively, and which had been handed down to them by their predecessors. In
other cases, however, the priests undoubtedly were skilled occultists, and had
a very full knowledge of the forces they were using; though, as the masses of
the people were very ignorant it was impossible to acquaint them with these
things so far above their understanding; and, consequently, the priests applied
the healing forces under the disguise of their religious ceremonies and rites.

From time to time, however, as civilization progressed,
there came into prominence persons who worked cures of physical ills by means
of magical ceremonies and other similar methods, but who were outside of the
priesthood. Some of these men undoubtedly had a very fair knowledge of the real
secret of their cures, though they disguised them to suit the mental condition
of their patients, and, also, probably for purposes of self glorification. In
other cases, however, it is probable that these healers had merely stumbled
across the fact that certain things said in a certain way tended to work cures;
or that certain physical objects seemed to have therapeutic virtue. They did
not realize that the whole healing virtue of their systems depended upon the
strong idea in their own minds, coupled with the strong faith and confidence in
the mind of the patient. And so the work went on.

In some of the oldest records of the human race, the
scriptures of the various peoples, we find that "laying on of hands"
was the favorite method employed by the holy men and priests, and other
performing healing work. From the first there seems to have been an almost
instinctive recognition on the part of man of the fact that there is a healing
power in the touch of the hand. Even ignorant and savage mothers instinctively
apply their hands to the hurt bodies of their children--a custom that has its
counterpart in civilized races, by the way. The child is taught to expect
physical relief from the application of the mother's hands, and its mind at
once pictures relief. Not only is the mental picture created, but the desire
and confidence is established in the minds of both persons. The same thing is
true of all "laying on of hands," and thus are the principles of all
psychic influence brought into play. But this is not all there is to it. In the
first place, there is an actual transference of prana from the body of the
healer to that of the patient, which serves to energize and revitalize the
cells and centres of the body of the latter. In the second place, there is the
effect upon the astral body of the patient, which tends to materialize better
physical conditions. In the third place, there is that combination and union of
the minds of the two persons, which gives extra force and power to psychic
influence. Is it any wonder that cures take place under these circumstances?

In the modern revival of the almost lost art and science of
psychic healing among the general public, there has been unusual stress laid
upon the feature of "absent healing," in which the patient and the healer
are not in each other's presence. To many this has seemed actually miraculous,
and as a positive proof of divine interposition. But a little thought will show
the student that such cures are not unknown in the pages of history, as a
casual examination of the sacred books of almost any religion will show.
Moreover, the student will see that to the effect of certain principles of
psychic influence there needs but to be added the principles of telepathic
communication, or, better still, the principles of astral communication by some
phases of clairvoyance, to account for the entire phenomena of "absent
healing."

Space is no barrier on the astral plane, as you have seen in
the preceding chapters of this book. Once the en rapport condition is
established between healer and patient, and the rest is simple--the astral body
is induced to energize more actively, and as a result the physical
manifestation is improved and normal functioning restored. Of course, all this
is wonderful enough--all psychic phenomena is, for that matter; but, we see
that we do not have to go outside of established occult laws, principles and
facts in order to account for some of these modern miracles which have puzzled
and perplexed so many good persons who have not known of the occult teachings,
and who fear that the world is being turned upside down, and Nature's laws
overturned by these "new fangled" ideas and methods.

Perhaps the most simple method of healing by psychic
influence is that which is at the same time the oldest method, i.e., the
"laying on of hands." This method was revived about twenty years ago
in America and Europe by the new school of "magnetic healing"
which sprung rapidly into public favor. The other schools of psychic healing,
generally known as "mental healing," "spiritual healing,"
"divine healing," etc., generally frown upon the use of the hands in
psychic healing, deeming it "too material," and too much allied to
hypnotism, etc. But this view is quite bigoted and narrow, for this method has
no relation to hypnotism, and, moreover, it gives the patient the benefit of
the flow of prana from the healer, while at the same time producing the psychic
effect on the astral body, as I have just mentioned.

I take the liberty of quoting here something on this subject
from my little book entitled "The Human Aura." In the chapter of that
book devoted to the consideration of the subject of "Auric
Magnetism," I said: "In cases of magnetic healing, etc., the healer
by an effort of his will (sometimes unconsciously applied) projects a supply of
his pranic aura vibrations into the body of his patient, by way of the nervous
system of the patient, and also by means of what may be called the induction of
the aura itself. The mere presence of a person strongly charged with prana, is
often enough to cause an overflow into the aura of other persons, with a
resulting feeling of new strength and energy. By the use of the hands of the
healer, a heightened effect is produced, by reason of certain properties
inherent in the nervous system of both healer and patient. There is even a flow
of etheric substance from the aura of the healer to that of the patient, in
cases in which the vitality of the latter is very low. Many a healer has
actually, and literally, pumped his life force and etheric substance into the
body of his patient, when the latter was sinking into the weakness which
precedes death, and has by so doing been able to bring him back to strength and
life. This is practically akin to the transfusion of blood--except that it is
upon the psychic plane instead of the physical."

But the true "magnetic healer" (call him by
whatever name you wish) does not make this pranic treatment the all-in-all of
his psychic treatment. On the contrary it is but the less subtle part, which
leads up to the higher phases. While treating his patients by the laying on of
hands, he, at the same time, strives to induce in the mind of the patient the
mental image of restored health and physical strength; he pictures the diseased
organ as restored to health and normal functioning; he sees the entire
physiological machinery operating properly, the work of nutrition,
assimilation, and excretion going on naturally and normally. By proper words of
advice L and encouragement he awakens hope and confidence in the mind of the
patient, and thus obtains the co-operation of that mind in connection to his
own mental efforts. The astral body responds to this treatment, and begins to
energize the physical organs and cells into normal activity--and the journey
toward health is begun.

[In the little book just mention, "The Human
Aura," I gave some valuable information regarding the influence of colors
in psychic healing, which I do not reproduce here as it is outside the scope and
field of the present lessons. Those who may feel interested in the subject are
respectfully referred to the little manual itself. It is sold for a nominal
price by the publishers of the present work.]

In the form of psychic treatment which comes under the head
of Suggestive Therapeutics, great insistence is laid upon the verbal suggestion
to the patient, on the part of the healer. The patient is told that he will get
well; that his organs will function normally; etc., etc. But the student of the
present lessons will readily see that the only virtue in the spoken words
consists in their power to evoke and induce the mental image of the desired
condition in the mind of the patient. The mental picture thus evoked produces a
corresponding effect in the astral body of the patient, and sets into operation
the materialization of desired results. In addition, the words produce a strong
mental picture in the mind of the healer himself, and thus give form and
strength to his psychic vibrations which are being poured out toward the
patient. This is really the secret of suggestive treatment.

The many cults of metaphysical healing, in America and Europe,
lay great stress upon what they call "affirmations," which are but
statements of the patient of his or her faith in the healing power of God, or
of Mind, or Spirit, or Principle (different names are used). The patient
naturally has confidence aroused, and as naturally begins to picture the
desired condition; this in turn reacting upon the astral body, and this upon the
physical body or organ. In addition, the healer's mind is also set to work in
the same way, and sets into motion the healing psychic forces in the way just
mentioned. You will notice that the same principle is always involved and set
into operation and manifestation.

There is no particular virtue in the form of affirmation
used by the healer or patient, except the important virtue of being able to
arouse strong mental pictures of restored health, proper functioning, etc.
There is of course this also: certain forms of affirmations or mental
statements are better suited than others to the particular wants of certain
persons. For instance, a very religious person will be aroused better by
affirmations and statements filled with religious sentiments and ideas; while a
person of a purely scientific turn of mind will receive more benefit from
affirmations in which the precise physiological functions are specifically
mentioned; while the person who is fond of mystery and strange ceremonies will
be better served in the affirmations or statements taken in the form of some
magical incantation, etc. The difference, however, lies in the mind of the
patient, rather than in the words themselves. Words are merely invokers of
ideas--symbols of ideas. In themselves, words are nothing--ideas are
everything.

If you wish to treat yourself psychically for some physical
disorder, or if you wish to do good to others in the same way, you have but to
put into operation the general principles of psychic influence herein
described. That is to say, you must first be filled with the strong desire and
wish to make the cure; then you must make a strong mental image of the desired
result, as actually present. (Do not think of it as "going to be;"
instead say and think that it "is now!"); then concentrate the
attention firmly and positively upon the idea. You may aid yourself and others
by affirmations or auto-suggestions (words creating desired ideas and mental
pictures) if you wish--you may get better results in this way. In this connection,
let me remind you that the healing work in many cases consists largely in
placing proper mental pictures in the mind of the patient, thereby displacing
improper and harmful mental pictures of disease, etc., which have been given
lodgment there before. Many persons are sick because of improper and harmful
mental pictures that they have allowed to be placed there by the suggestions of
others. Fear and dread of disease often acts to bring about the feared
condition, for reasons that you can readily see.

And, now, finally for the work of "absent healing"
by psychic influence. I can state this to you very simply; it is this: take
what I have just told you regarding personal treatments, and combine it with
what I have told you in previous lessons about "long distance psychic
influence"--then you will have the whole thing. Here is a sample of an
effective distant treatment; or "absent treatment," to use the
popular term--it may be varied and enlarged up to fit individual cases:

Sit quietly in your own room, inducing a calm, peaceful
mental attitude and state. Then (in the way already told you in this book) make
a mental picture of the patient as sitting opposite to you, or lying down in
front of you. If you have never seen the patient, make simply a mental image of
a man, or a woman, as the case may be, and think of the figure as being the
patient. The best practitioners of distant psychic healing produce such a
strong mental image of the patient that they can often actually
"feel" his or her presence. (This of course is the result of a simple
form of clairvoyance.) Then make a strong mental picture of the condition that
you wish to induce in the patient--the healthy physical condition of the organ,
or part or body, as the case may be. See this condition as existing at the
present time, and not as merely to come in the future. At the same time, you
will do well to mentally speak to the patient, just as you would in case he or
she were sitting before you in the physical body. Tell the patient just what
you would in such case. Pour in the suggestions, or affirmations, or whatever
you may wish to call them. In some cases in which an excellent en rapport
condition is established, patients become aware of the treatment, and sometimes
can almost see and feel the presence of the healer.

A prominent Mental Scientist, of America, instructs his pupils to
consider each of the organs of the patient, or of themselves, as having a
separate intelligence; and, therefore, to "speak up to it" as if it
really understood what was being said to its organ-mind. I would say that such
form of treatment would be calculated to bring about very good results, indeed.
The principle of concentration and mental picturing would be invoked very
strongly in such a case, and the astral counterpart of the organ should respond
to such treatment quickly and effectively. It is an occult fact that there is
mind in every organ and cell of the body, and if the same is awakened in the
astral counterpart, it will respond to the command, suggestion, or direction.
The writer in question evidently is well acquainted with this occult law,
judging from his other writings, and has simply veiled his knowledge with this
easily understood method of treatment which undoubtedly will "do the
work," to use the American term.

Finally, no matter what may be the theory, or method, given
in connection with psychic healing of any or all kinds, you will find the same
general principles underlying it that have been presented over and over again
in this book. In fact, many purely material and physical remedies owe their
success to the fact that they appeal to the imagination of the patient, and
also inspire confidence in him. Anything that will inspire confidence, faith
and hope in the mind of a patient, and will bring to his mind strong mental
pictures of restored health and normal functioning of his organs--that thing
will make for health for him. So, there you have the whole theory and practice
in a sentence!

*****

I would remind the student that these are not lessons to be
read but once and then laid aside. In order to get from them all that they
contain for you, you will find it necessary to read them several times, with a
reasonable interval between readings for the knowledge to sink into your mind. I
feel sure that you will find with each reading that there are many points that
you over-looked before. The lessons cover a wide field, with many little
excursions into bye-paths and lanes of thought. I trust that the reading and
study will make you not only a wiser person, but also a stronger and more
efficient one. I thank you for your kind attention, and trust that we shall
meet again in the future.

FINIS.

The Art and Science of PERSONAL MAGNETISM By THERON Q.
DUMONT THE SECRET OF FORTUNE, FAME AND LOVE

_Success can be made more certain by being able to mold
minds and to influence them to act as you wish_.

THE ART AND SCIENCE OF PERSONAL MAGNETISM

By Theron Q. Dumont

A Chicago
paper in a recent editorial said: "There are men in this country in
abundance, but good men, while in great demand, are as scarce as the clams in
chowder at a church supper."

A man need not be a college graduate if he is to rise to the
height of power and success. Personal Magnetism will help to control and
influence others.

This book contains 238 pages crammed with most interesting
advice on Personal Magnetism--what it is and how to develop it. It contains 21
chapters dealing with the different phases of the subject. Here are a few of
the chapter headings:

This book is full of secrets. It explains what hypnotism (or
mesmerism) is, and gives an interesting outline of its history. It explains the
great value of hypnotism in the cure of disease and in surgical operations. It
tells how to hypnotise a man, how to put him in a trance for a week. There is
an explanation on how to give an hypnotic entertainment for your friends or on
the stage, making your subjects do things such as acting, singing,
speechmaking, things that, in their ordinary state, they would be unable to do.
Further it explains the method of curing bad habits--drinking, swearing, lying,
stealing, gambling, betting, smoking, envy, hatred, temper, etc.

The author's object in writing this book is to give a brief
but accurate description of Hypnotism and Suggestive Therapeutics, as practiced
by the most advanced schools of the present day; and also to enlighten the
public mind on the great advantages of hypnotism in the treatment of disease,
as compared with the drug method now used in this and other countries. Size 6 x
4-1/2.

No. 12, 37 Pages, Paper Bound--Price Postpaid Outside U.S.A.

THE DEVELOPMENT OF SEERSHIP THE SCIENCE OF KNOWING THE
FUTURE HINDOO and ORIENTAL METHODS COMING EVENTS CAST THEIR SHADOWS BEFORE

By Swami Bhakta Vishita (Hindoo Master)

Everyone possesses in the latent state the wonderful faculty
of Seership. This can be developed. You can train yourself so you can foresee
events and be your own adviser--see your own future.

If you want to make the most of yourself, both in a human
and divine sense, you should read this book.

The most profound and conscientious occult work published in
years. Teaches how to pierce the veil--enter at will into the spiritual world
and converse with your loved ones now across the border.

This book is full of practical condensed instruction about
every phase of Mind Reading, Telepathy, etc. The exercises and directions are
so plain and simple that they can be understood and demonstrated by any person
of ordinary intelligence.

Here you will find complete instruction in all the latest
points about Mind Reading. It tells how Thought Transference is practiced in
the scientific laboratory as well as by a public performer. It tells you how to
perform feats that will mystify an audience and arouse the deepest interest and
enthusiasm, or how you can conduct telepathic experiments with your friends
right in your own home.

Here are the titles of the lessons and a few of the subjects
treated:

THE NATURE OF MIND READING--A vast, mysterious subject;
Power of Etheric Vibrations; Mental wireless telepathy; the mysteries of
science; Action of mind upon mind; The mental battery.

Man has four brains, and not merely one, as is commonly believed
to be the case. Each of the four brains have separate characteristics and
distinctive offices and functions.

The Solar Plexus, or Abdominal Brain is situated in the
upper part of the abdomen, behind the stomach, in front of the great artery,
and in front of pillars of the diaphragm.

The Solar Plexus is the great plexus, i.e., network of
nerve-fibres, mass of nerve-substance, etc., of the great sympathetic nervous
system. It is composed of both gray and white nervous substance, or
brain-matter, similar to that of the other three brains of man. It receives and
distributes nerve-impulses and currents to all the abdominal organs, and
supplies the main organs of nutrition, assimilation, etc., with nervous energy.

It performs a most important work, supplying the
nerve-energy which is required for the process of nutrition, assimilation,
growth, etc. In fact, it is the great powerhouse of physical life-energy. The
bodily functions cannot be performed without it; when it is injured the entire
physical well-being is at once seriously affected; when it receives a severe
shock, death often ensues.

Its name, "solar" was bestowed upon it by reason
of its central position; its filaments extend in all directions to the
important abdominal organs, like the rays of the sun; and it is recognized as
being the powerhouse, and great reservoir of "life force," just as
the sun is the great powerhouse and reservoir of material energy of our solar
system.

Not alone modern scientific investigators; but also many
very ancient investigators, such as the oriental occultists and sages, who many
centuries ago recognized certain subtle functions and offices of this wonderful
"fourth brain" of man, and taught their students many valuable
methods of effectively employing its finer forces and hidden energies.

As St. Paul
points out, man has a natural (or material) body and a spiritual body. There
are also a material world and a spiritual world. With the eye we can only see
material things. To see the spiritual world we must cultivate the spiritual
sight. Seeing spiritual things with the spiritual sight is called Clairvoyance
(or "Second Sight").

You can if you choose, cultivate clairvoyant faculty. If you
do, you may be able to see places and persons in the spiritual world. This may
enable you to describe to your friends, people in spirit life that they have
known here.

It can also help you to see what is going on at a distance
in this world. To see into the past and the future. To obtain hidden
information, and to give advice, of the utmost value. This faculty when
properly developed enables one to trace hidden treasure, to find lost friends,
animals, and property. With the development of Clairvoyance it is also possible
to develop Clairaudience (Spiritual Hearing).

Crystal Gazing means looking into a crystal ball or into
something else of a like kind. When this faculty is developed one sees a
picture or image in the crystal. Presently the picture will dissolve and
another will take its place. All the above matter is described in this book.

No. 15, 42 Pages, Paper Bound, Size 6x4-1/2.

Price Postpaid--Outside U.S.A.

How to Converse with Spirit Friends By Alexr. Verner,
F.A.I.P.

A medium is a person whose presence is necessary before a
spirit can communicate. "How To Converse With Spirit Friends" tells
you how you may develop mediumistic powers, so as to be able to receive
messages from the other world when sitting alone.

The book also tells you about different kinds of spirits,
including apparitions (ghosts) and spirit guides (the spirit friends that are
constantly with each of us); about spirit control (how spirits work through the
organisms of mediums); and about spirit-given premonitions, warnings,
death-signs, etc. The work, moreover, gives other interesting and valuable
matter. This work is calculated to "comfort those that mourn."

This book is printed in very legible type and contains
illustrations to bring out points. One of the illustrations shows spirit forms
as seen by a medium. Size 6x4-1/2

No. 14, 36 Pages, Paper Bound--Price Postpaid Outside
U.S.A./b>

THE POWER OF CONCENTRATION By Theron Q. Dumont

_It is of the utmost value to learn how to concentrate. To
make the greatest success of anything, you must be able to center your entire
thought upon the idea you are working on. The person who is able to
concentrate, utilizes all constructive thoughts and shuts out all destructive
ones. The greatest man would accomplish nothing if he lacked concentration._

TWENTY FAMOUS LESSONS IN CONCENTRATION

In these twenty lessons, this famous author gives you in
simple, concrete form the results of his lifetime investigations. He shows you
how to acquire that mental quality of concentration which has made world-known
leaders. He shows you how to focus your ideas, to get away from mind wandering,
to eliminate day dreams--how to use your mind like an ever-ready tool and to
accomplish in hours what the man without this ability does only in weeks or
months. He tells clearly why some men lead, while others with equal
intelligence remain in the ranks. He shows the clear way to make the utmost out
of your mentality. No degree of success, within reason, is impossible when one
possesses the Power of Concentration.

Read the principles laid down so clearly by Professor
Dumont. Practice the exercises which he has so carefully worked out. This
training is as much a guarantee of success as any other method known. Simply
learn to use your brains--learn to focus, to concentrate and the highway to
bigger things is open to you.

A FEW OF THE TOPICS

Opportunities Made Through Concentration. (Shows the plain
road to the top.) Self Mastery. (How to centralize attention.) Training the
Will. (A mighty force at your disposal.) Mental Poise. (How to command
conditions.) Business Success. (How to coordinate forces by concentration.)
Attaining Wealth. (How to attract money bringing factors.) How Courage is
Gained. (Use of concentration to drive out fear.) Memory by Concentration. (A
very valuable lesson.) Practical Exercises. (The actual application of the
principles of concentration.) Many more topics all as interesting and important
as those listed.

This book develops your personality and the personal power
that sways and compels and gives you a powerful influence over the minds of
others.

Dynamic Thought reveals new and marvelous facts about the
human system. Men and women achieve success according to the development of
their own powers. You have as much power within you as anyone, but it is lying
dormant; and this development can be attained.

There are certain definite principles that rule human beings
in their attitude toward each other. When once you understand these principles
you can convert enemies into friends and can make almost everyone be friendly
toward you.

LESSON 2.--How thought waves manifest, and how they affect
other persons.

LESSON 3.--How mental states are transmitted.

LESSON 4.--What mental concentration is, and how it works.
The occult teachings regarding developing the powers of concentration. A course
of training described and explained. LESSON 5.--How occultists form a mental
image. LESSON 6.--The secret of mental fascination and personal magnetism. Why
some have such a charming, irresistible influence. How it can be cultivated.
LESSON 7.--Difference between fascination and hypnotism. How hypnotic influence
upon others affects the person. The truth about hypnotism. LESSON
8.--Influencing at a distance. How you can exert a mental influence upon others
at a distance. How distant treatments are given. The most effective occult
methods and practices. LESSON 9.--How mental influence may be used to affect a
great number of people at the same time. LESSON 10.--The need of instruction on
the part of the public.

"Success and Happiness" tells you how to develop
magnetism and to strengthen your will. It tells you how to influence people to
act as you so desire. It gives suggestions on how to relieve pain without
medicine.

No matter what your condition or position may be,
"Success and Happiness" tells you how you may improve it. It gives
you plain directions as to how to achieve success tin friendship, love,
matrimony, and business; how to make money and how to secure happiness.

Send for this book at once and learn how magnetism and
will-power enable people to achieve success.

This work explains clearly how to develop "mediumship."
It tells how to form a "medium" circle. Questioning the spirits, the
spirit communication code, persistent watchful waiting, building lines of
communication.

"If a man die, shall he live again?" Does death
end all: or is it merely "the gate of life"? If there be a next
world, can we communicate with those that are in it?

These are questions that have agitated the minds of
millions. "Table Rapping and Automatic Writing" answers the
questions. It also does more, it tells you how you can answer them. It tells
you how to prove there is another life, and how to open up communication with
those who dwell therein. To the Materialist it says: "Belief is
unnecessary. You demand evidence--here it is."

"Table Rapping and Automatic Writing" gives full
instructions on how to form a Circle for receiving messages from spirit
friends; how to enable spirits to make themselves visible to ordinary sight;
how to get written messages, drawings, etc., from those who have "passed
over."

THE ASTRAL WORLD _Its Scenery, Dwellers and Phenomena_ By
Swami Panchadasi

Containing treatment on such matter as the following:

CHAPTERI.--The Seven Planes of Being. What is meant by
a Plane. A state rather than a place. CHAPTER II.--Astral Regions. What is meant
by an Astral Region. Where located. CHAPTER III.--Reality of the Astral. What
one encounters on an astral journey. CHAPTER IV.--Passing the Border. Passing
out of the physical body. Alone in the astral body. CHAPTER V.--Some Lower
Sub-Planes. Why the soul sheds. The Astral shell, bodies without souls, still
seemingly alive and conscious. CHAPTER VI.--Disembodied Souls. The resting
place of the souls. Not dead, but sleeping. CHAPTER VII.--Scenes of the Astral.
How the low entities pass their time. Punished by their sins not for them.
CHAPTER VIII.--Life and Work on the Astral. Character and occupations of the
Astral Dwellers. CHAPTER IX.--Higher Planes and beyond. The true home of the
soul. The Heaven worlds. CHAPTER X.--The Astral Light. What the astral light
is. A startling presentation of a wonderful occult truth. CHAPTER XI.--Astral
Entities. Non-human dwellers on the astral.

There is a great demand for good Psychometrists at the
present time, and in the near future there will be a greater demand for the
vast amount of good that can be done by the God-given science of Psychometry
(pronounced "Si-com-et-rie").

A Psychometrist is a person able to see these scenes, hear
these sounds, read these thoughts, and "sense" these feelings. If
therefore, a lock of hair, a letter, a pocket-knife, or anything belonging to a
stranger be handed to a Psychometrist, he will be able to understand much of
the person's past, present, and future--about their character, disposition,
health, surroundings, capabilities, friends, marriage, business, etc.

In this way very valuable information and advice can be
obtained for oneself or given to others.

Can you Psychometrize? If not, why not learn? You will
benefit yourself, and also astound and help your friends.